tihxavy  of  Che  Cheolojical  ^tmxnaxy 

PRINCETON  •  NEW  JERSEY 


A  donation  from 
Rev.  R.K.  Kodgers,  D.D. 
Nov.  1874 

BX  5937  .S4  D5  1798 
Seabury,  Samuel,  1729-1796. 
Discourses  on  several 
important  subjects 


•  A 


DISCOURSES 


SEVERAL  IMPORTANT  SUBJECTS. 


DISCOURSES 


'N> 


on 


JUL    B   1959 
SEVERAL  IMPORTANT  SXlFJECfs. 


BT    THE    tATE 


Right  Rev.  SAMUEL  SEABURY,  D.  D. 

jBilbpp  of  the  Proteftant  Epifcopal  Church  In  the  States  of  Connedicut 
and  Rhode-Ifland. 


published  from  Manuicripis  prepared  by  the  Author  for  tht  Press, 


NEfT-YORK: 
Printed  and  fold  by  T.  13"  J.  SWORDS,  No.  99  Pearl-Street. 


1798. 


CONTENTS. 


DISCOURSE  I. 

PART  I. 

OBSERVATIONS  ON  THE  HISTORY  OF  PHARAOH. 

ExoD.  iv.  21.  And  the  Lord  said  unto  Moses,  when  thou 
goest  to  return  into  Egypt,  see  thou  do  all  those  wonders 
before  Pharaoh,  which  1  have  put  in  thine  hand :  but  I  will 
harden  his  heart,  that  he  shall  not  let  the  people  go.  p.  i — 17 

PART  II. 

The  same  subje£l  continued.  18 — 40 

PART  III. 
The  same  subje6l  continued.  41 — 59 

PART  ly. 

The  same  subject  continued.  60 — 78 

PART  V. 

The  same  subje£l  continued.  ;g — 95 

PART  VI, 

The  same  subjeft  continued.  g6 — iii 


VI  CONTENTS, 

DISCOURSE  II. 

MERCY  AND  JUDGMENT. 

B.OM.  ix.  18.  Therefpre  h^th  he  rnercy  on  whom  he  will  have 
niercy,  and  whom  he  will  he  hardeneth.  112 — juQ 

DISCOURSE  III. 

THE  DOOM  OF  JERUSALEM. 

Luke  xix.  41,  42.  And  when  he  was  come  near,  he  beheld 
the  city,  and  wept  over  it,  saying,  If  thou  hadst  known,  even 
thou,  at  least  in  this  thy  day,  the  things  which  belong  unto 
thy  peace !  but  now  they  are  hid  from  tliine  eyes.    129 — 1421 

PISCOURSE  IV, 

PART  I. 

OBSERVATIONS  ON  DAVID's  NUMBERING  T^E 
PEOPLE. 

2  Sam.  xxiv.  i.  And  again  the  anger  of  the  Lord  was  kindled 
against  Israel,  and  he  moved  David  against  them,  to  say,  Go 
number  Israel  and  Judah.  143 — 165 

PART  II. 

Tift  same  subject  continued. 

2  Sam.  xxiv.  12.  Thus  saith  the  Lord,  I  offer  thee  three 
things;  choose  thee  one  of  them,  that  I  may  do  it  unto 
theef  163—18! 

PART  III. 

The  same  subjeft  continued. 

3  Sam.  xxiv.  15.  So  the  Lord  sent  a  pestilence  upon  Israel, 
from  the  morning  even  to  the  time  appointed;  and  there  died 
of  the  people  from  Dan  to  Beer-s^eba,  seventy  thousand 
men.  i^^ — ^^"^ 


CONTENTS.  Vll 

PART  IV. 

The  same  subje(5t  continued. 

a  SANf.  xxiv.  25.  And  David  built  there  an  altar  unto  the 
Lord,  and  offered  burnt-offerings  and  peace-offerings :  so 
the  Lord  was  entreated  for  the  land,  and  the  plague  was 
stayed  from  Israel.  202 — 22Z 

DISCOURSE  V. 

JESUS,  THE  SON  OF  GOD,  THE  JUDGE  OF  THE 
WORLD,  THE  OBJECT  OF  CHRISTIAN  WOR- 
SHIP. 

John  y.  22,  23.  F'or  the  Father  judgeth  no  man,  but  hath 
committed  all  judgn)ent  unto  the  Son:  that  all  men  should 
honour  the  Son,  even  as  they  honour  the  Father.    223 — 257 

DISCOURSE  VI. 

PART  I, 

HEAVEN  THE  CITY  OF  CHRISTIANS. 

pHiLipp.  iii.  20,  21.  For  our  conversation  is  in  heaven,  from 
whence  also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ; 
who  shall  change  our  vile  body,  that  it  may  be  fashioned 
like  unto  his  glorious  body,  according  to  the  working 
whereby  he  is  able  even  to  subdue  all  things  unto  him- 
self. 258—268 

PART  II. 

JESUS  THE  RESURRECTION  AND  THE  LIFE. 

269 — 279 


»"<r 


DISCOURSE  I. 

PART 'THE  FIRST. 

OBSERVATIONS  OlSr  THE  HISTORY  OF 
PHARAOH. 


ExoD.  iv.  21 .  And  tHt  Lord  f aid  unto  AlofeSy  when 
thou  goeji  fo  return  into  Egypt ^  fee  thou  do  all  thnfe 
zvonders  before  Pharaohy  which  I  have  put  in  thmi 
hand:  but  I  will  harden  his  hearty  that  he  Jhall 
not  let  the  people  p,\ 

jL  he  hiftory  of  Pharaoh,  which  makes  fo  con- 
fpicuous  a  figure  in  tlje  Bible,  being  annually  read 
in  the  church ;  there  being  fome  things  in  it  hard 
to  be  underftood;  arid  the  prcdeftinarians  inter- 
preting the  circumfence  of  God's  hardening  his 
heart,  to  prove  that  he  was  und^r  an  eternal  and 
irrefifhible  decree  of  reprobation  from  God  -,  fo  that 
he  could  not  do  otherwife  than  he  did  do — fill  up 
the  rneafure  of  his  iniquity,  by  obflinately  refifting 
the  will  of  God — perifh  miferably  in  this  woild,  and, 
under  the  wrath  of  God,  link  into  endlefs  perdition 
in  the  world  to  come :  I  have  thought  it  beft.  ?.c- 

B 


3,  Ohjervathns   on  the  Dif.  L 

cording  to  my  ability,  to  rr  lake  fuch  obfervations 
on  the  hiftory  of  Pharoah,  ias  fhall  fet  his  condu6t 
in  its  true  and  natural  light . 

If  I  can  hereby  vindicate_  the  ways  of  God,  and 
Ihew  him  to  be,  what  botbi  reafon  and  revelation 
teach  tis  to  believe,  infinite  in  juftice  and  truth,  in 
goodnefs  and  mercy,  I  fhalil  think  myfclf  happy. 

That  Pharaoh  was  not  a'  mere  machine,  acting 
under  a  fatal  neceffity,  but   a  free  agent  as  other 
men  are,  and  could  have  a(!^ed  otherwife  than  he 
did  ad,  will,  I  truft,  appear-  from  his  hiftory ;  and 
will  make  his  example  a  p.roper  admonition  and 
caution  to  us  with  regard  tC)  our  own  condud. 
•     Before  I  proceed  in  the  fubjed  before  me,  I  have 
to  remark,  that  at  the  time  when  Pharaoh  lived, 
idolatry,   or  the  worlhip  of  falfe  gods,  had  made 
confiderable  progrefs  in  the  .world.     It  feems  to  be 
the  opinion  of  the  learned,  that  idolatry  firft  began 
in  Chaldea,  before  the  exodus  of  Abraham  from 
thence;   and  that  'the  fun,  and  moon,  and  ftars, 
called  in  the  fcripture  the  hoft  of  heaven,  were  the 
iirft  objeds  of  it.     Very  probably  arguments  are 
urged  to  fhow,  that  the  tower  of  Babel,  where  God 
confounded  the  language  of  mankind,  was  built 
with  a  view  to  the  worfliip  of  the  fun.     His  bright 
and  glorious  appearance  when  Ihining  in  full  fplen- 
dour;  the  daily  courfe  he  unremittingly  obferved; 
the  perpetual  efflux  of  light  and  heat  which  pro- 
ceeded from  him  as  from  an  inexhauftible  fountain, 
which  were  fo  neceflary  to  the  fecundity  of  the 
earth  and  falubrity  of  the  air,  all  concurred  to  im- 
prefs  fpeculative  men  with  the  notion  that  he  was 


part  I.  Hijlory  of  Pharaoi.  ^ 

the  God  of  this  world,  to  whom  they  owed  all  the 
good  things  they  enjoyed  from  it :  and 

When,  in  conjunction  with  the  iun,  Uicy  ob- 
ierved  the  moon  and  liars  to  mark  more  precifely 
the  divifions  of  time  and  the  return  of  feafons,  they 
would  be  eafily  led  to  confider  them  as  co-efficient, 
or,  at  leaft,  fubordinate  divinities,  acting  under 
him  in  the  benevolent  bufijiefs  of  bleffing  the  earth 
and  its  inhabitants. 

When  men  begin  to  fpeculate  and  philofophife 
in  matters  of  religion,  it  is  impoffible  to  fay  how  far 
they  fliall  proceed,  or  where  flop.  The  warmth 
of  the  fun  was  necelTary  to  vegetation :  to  make  it 
abundant,  tillage  was  necelTary  alfo.  The  ijrength, 
and  patience,  and  docility  of  the  ox,  or  bullock, 
pointed  him  out  as  the  animal  moll  fit  for  this  bufi- 
nefs ;  and  his  ufefulnefs  was  found  fo  great,  that 
part,  at  leaft,  of  that  adoration  which  was  due  only 
to  the  Creator  and  Governor  of  the  univerfc,  was 
transferred  to  the  brute  animal  who  turned  the 
earth  with  the  plough  to  lighten  the  labour  and 
fatigue  of  man. 

But  wherever  idolatry  began,  what  v/as  its  ori- 
gin, what  its  progrefs;  previous  to  the  exodus  of 
the  Ifraelites  from  Egypt,  it  had  deeply  infe6ted 
that  country.  Not  only  the  holl  of  heaven,  but 
the  river  Nile,  to  whofe  annual  overflowing  the 
amazing  fruitfulnefs  of  their  country  was  owing, 
the  facred  bullock,  under  the  name  of  Apis,  were 
efleemcd  and  worfliipped  as  fupreme  deities. 

The  IfracUtes  had  long  fojourned  in  Egypt,  firft 
as  friends,  tlicn  as  Haves.     It  appears  to  hj».ve  been 


jf  Ohfervations  on  the  T)'\{.  L 

the  intention  of  God,  by  means  of  this  people,  to 
retain  the  world  in  the  knowledge  and  worfliip  of 
himfelf.  the  true  God,  the  Creator  and  Governor 
of  all  things  that  exift,  in  oppofition  to  the  grow- 
ing infatuation  of  idolatry  and  polytheifm  which 
was  then  overfpreading  the  world ;  more  efpecially 
to  preferve,  as  far  as  poflible,  from  all  the  pollu- 
tions of  idolatry  and  falfe  worlhip,  that  people 
from  whom  Meffiah,  the  Redeemer  and  Saviour 
of  men,  was,  according  to  the  flefh,  to  come  into 
the  world. 

Previoufly,  therefore,  to  his  giving  them  a  reli- 
gion immediately  from  heaven,  for  the  rule  of  their 
condn<9:,  the  fundamental  laws  of  which  were  af- 
terward dehvered  to  them  from  the  midft  of  thun- 
der and  lightning  on  Mount  Sinai — it  was  neceflary 
to  convince  the  Ifraelites  that  the  God  of  their 
fathers,  of  Abraham,  of  Ifaac,  and  of  Jacob,  who 
then  interpofed  between  them  and  Pharaoh  for 
their  deliverance  from  bondage,  was  really  and  truly 
the  fupreme  and  only  God,  the  Creator  of  the  world 
and  of  man  and  all  things  in  it,  the  only  objedt  of 
adoration:  that,  therefore,  it  was  their  duty  to 
worlhip  him  only — to  do  all  that  he  commanded—- 
to  foj-bear  every  thing  which  he  forbad. 

As  Creator  of  the  world,  he  was  fuperior  to  all 
the  pov/ers  of  nature;  as  Governor  of  the  world, 
he  could  reward  or  punilli ;  and  as  a  juft  and  equal 
Governor,  he  would  puniih  the  tranfgreffors  of  his 
laws,  and  reward  thofe  who  were  obedient  to  them. 
To  make  imprefTion  deeply  on  their  minds,  and  to 
convince  them  th^t  Mofes  was  the  fervant  and 


Part  I.  HiJIory  of  Vharaoh.  j 

vice2:erent  of  God  to  them,  no  method  could  have 
been  more  eife6lual  than  the  conteil  between  God 
and  Pharaoh,  which  was  carried  on  bcfoi\  their 
eyes,  and  which  ended  in  their  deUverance  fironi 
the  llavery  of  Egypt. 

This  leffon  was  neceflary  for  them.  Their  long 
intercourfe  with  the  Egyptians  had,  in  fomc  degree 
at  leaft,  corrupted  their  religious  principles,  and 
gave  them  a  fondnefs  for  the  Egyptian  gods  and 
rites  of  worfhip..  Soon  after  the  delivery  of  the 
law  from  Mount  Sinai,  they  lliewed  their  propen- 
jity  to  the  idolatry  of  the  country  where  they  had 
fo  long  inhabited.  Upon  the  delay  of  Mofes  to 
return  from  the  mount,  they  fuppofed  he  had  pe- 
rifhed  in  the  fire  which  burned  on  it.  Being  with- 
out a  leader,  and  deftitute  of  one  to  communicate 
the  divine  will  to  them,  they  had  immediate  re- 
courfe  to  the  idolatrous  fuperftition  of  Egypt ;  made 
an  image  of  the  god  Apis — a  calf  or  young  bullock 
— proclaimed  to  the  congregation,  "  Thefe  be  thy 
gods,  O  Ifrael,  which  brought  thee  up  out  of  the 
land  of  Egypt.'-  Before  this  calf  Aaron  built  an 
altar,  and  ordered  a  feaft  to  be  held  to  the  Lord 
the  next  day,  when  facritices  were  offered,  and  re- 
ligious adoration  paid  to  it. 

It  cannot  be  fuppofed  that  the  Ifraelites  were  io 
ilupid  as  to  think  the  calf  which  they  then  made 
was  really  the  God  who  had  delivered  them  from 
^gyP^-  It  is  more  probable  that  they  fuppofed 
the  calf  to  be  an  emblem  or  reprefentation  of  Gody 
through  which  they  were  to  worfhip  him,  and  re- 
ceive communications  of  his  will.     This  notion 


6  Obfirvations  on  the  Dif.  i, 

was  agreeable  to  tlie  phiiofophy  of  that  time,  and 
thought  to  be  the  diftate  gf  reafon  and  nature. 
Strong,, indeed,  mud  have  been  their  propenfity  to 
it,  when  neither  the  wonders  wrought  by  Mofes  in 
Egypt,  which  demonftrated  the  power  of  God  tq 
•be  fuperior  to  all  nature,  nor  the  bright  effulgence 
of  his  glory  on  Mount  Sinai,  which  appeared  like 
flaming  fire,  and  proved  God  to  be  invifible,  could 
wean  them  from  it,  or  make  them  regard  the  fe- 
cond  precept  of  their  decalogue,  which  prohibited 
the  worftiipping  God  by  images,  or  endeavouring 
to  reprefent  him  by  any  fenfible  things. 

Several  circumflances  in  the  hiftory  of  Pharaoh 
give  us  reafon  to  fuppofe  that  he  was  of  a  proud, 
obftinate,  and  cruel  temper.  He  knew  no  power 
fuperior  to  his  own,  and  he  had  been  ufed  to  make 
his  own  will  the  rule  of  his  condu61:.  The  more 
obftinate  and  felf-willed  he  was,  the  more  proper 
fubjeit  was  he  for  God  to  aft  on.  He,  therefore, 
difplayed  his  power  on  Pharaoh,  becaufe  he  would 
refift  it  to  the  utmoft,  and  give  him  a  fair  oppor- 
tunity of  proving  to  him,  to  the  Egyptians,  to  the 
Ifraelites,  to  the  whole  world,  that  God,  who  de- 
manded the  difmillion  of  the  Ifraelites,  was,  iudeed, 
the  God  of  the  univerfe,  who  created  and  who  go- 
verns the  world  and  all  things  in  it ;  and,  therefore, 
the  only  proper  objedt  of  worfhip  and  adoration. 

Before  Jofeph  was  carried  into  Egypt,  a  body  of 
people,  under  the  denomination  of  the  ShepJierds, 
had  had  overrun  the  middle  and  lower  part  of  that 
countr}^,  and  held  it  more  than  three  hundred  years. 
They  v/ere,  probably,  the  Harites,  whom  the  child- 


Part  I.  Hijlory  of  "Pharaoh.  y 

ren  of  Efau  had  driven  from  Mount  Hor.  By  one 
of  their  kings,  Jofeph  had  been  advanced,  and  his 
father  and  family  invited  into  Egypt  and -^kindly 
treated.  CheriHied  by  the  indulgence  of  the  ccjiurt, 
and  the  country  of  the  Egyptians,  they  greatly  in- 
creafed. 

Jofeph  continued  prime  minifler  and  chief  go- 
vernor of  Egypt  for  eighty  years.  During  all  that 
time,  his  prudent  management  kept  the  kingdom 
in  peace.  After  his  death,  the  old  Egyptians,  who 
had  kept  polieflion  of  the  Upper  Egypt,  made  war 
upon  the  iliepherds,  and,  being  joined  by  the  Lower 
Egypt,  which  revolted  from  them,  drove  them  out, 
ahd  took  complete  polTeffion  of  the  country.  Moft 
probably  the  Ifraelites  aflifted  their  friends  the  fliep- 
lierds  in  this  war,  fo  unfortunate  for  them.  This 
may  have  been  the  reafon  why  the  king  and  vidlo- 
rious  Eg}'ptians  made  flaves  of  the  Ifraelites,  and 
fo  cruelly  oppreffed  them. 

However  that  be,  the  new  king,  it  is  faid,  "  knew 
not  Jofeph."  He  was  of  a  people  entirely  dif- 
tin6t  from,  and  victorious  over  the  king  and  people 
who  had  been  fo  kind  and  hofpitable  to  the  Ifrael- 
ites. He  knew  not,  at  leaft  he  regarded  not  the 
prefervation  of  Egypt,  which  had  been  effeded  by 
the  prudent  condudt  of  Jofeph  under  the  fhephcrd 
kings.  He  feems  to  have  feared  that  the  fhepherds 
who  had  been  driven  out  might  meditate  a  return, 
and,  if  they  fliould  be  joined  by  the  Ifraelites,  migiit . 
be  too  powerful  for  him :  he,  therefore,  propofed 
to  his  council  to  "  work  wifely  with  them,  left 
they  multiply,  and  it  come  to  pafs  if  there  be  war. 


S  .Objervations  on  tJie  Dif.  L 

they  join  themfelves  unto  our  enemies,  and  fight 
againft  us,  and  get  them  out  of  the  land." 

To  part  with  fo  large  a.  number  of  flaves  was 
grating  to  his  avaricious  temper :  befides,  his  king- 
dom was  to  be  fortified  and  rendered  defenlible 
againft  his  enemies.  His  firfl  projedt  was  to  break 
down  their  ftrength  and  fpirit  by  hard  labour. 
Tafk-mafters  were  fet  over  them ;  and  they  were 
compelled  to  work  in  brick  and  mortar,  and  in  the 
field ;  and  Pithan  and  Raamfes  were  built,  or  ra- 
ther fortified  by  their  labour.* 

This  rigorous  fervitude  feems  to  have  begxin 
about  thirty  or  forty  years  after  Jofeph's  death ; 
but  it  was  fo  far  from  diminifliing  the  number  of 
the  Ifraelites,  that,  by  the  particularfavour  of  God, 
they  increafed  more  under  it  than  they  had  done 
before.  Other  councils  were  therefore  to  be  pur- 
fued ;  and  that  which  appeared  io  this  crael  ;king 
as  the  mofl  likely  to  anfwer  his  purpofe,  was  to 
have  all  the  male  children  of  Ifrael  deflroyed  as 
foon  as  they  were  born.  The  midwiv.es  were  firfl 
defired  to  carry  this  cruel  order  into  execution; 
but  their  humanity  and  confcience  revolted  againft 
it.  An  edidt  was  then  publiflied,  requiring  that 
all  the  male  infants  of  the  Ifraelites  fliould  be 
drowned  in  the  Nile;  and  meafures  were  taken  to 
execute  it  with  rigour.  To  what  degree  the  If- 
raelites fuffered  by  it  is  not  particularly  mentioned : 
but  while  it  was  in  force,  Mofes  was  born  of  the 

*  See  on  this  fubjed  Chronological  Antiquities  I>y  Mr.  John  Jack- 
fon,  vol.  ii.  See  alTo  the  works  of  Dr.  Thoraas  Jackfon,  vol.  iii.  p. 
.?9i,  &c. 


Part  I.  Hifiory  of  Pharaoh.  9 

tribe  of  Levi;  and  by  the  precautions  taken  by 
his  parents,  they  feeni  to  have  been  in^reat  dread 
of  the  fatal  effcfts  of  the  king's  order.  B©ing  ex- 
pofed  among  the  flags  at  the  edge  of  the  rivfcr,  in 
a  bafket  made  of  rulhes,  and  fecured  from  the 
water  by  pitch,  he  was  found  by  the  daughter  of 
Pharaoh,  who  went  thither  to  bathe.  Jofephus  in- 
forms us,  that  Ihe  was  married  to  an  Egyptian  prince, 
but  had  no  children  This  circumftance  may  have 
excited  her  humanity,  when  fliie  faw  the  helplefs  and 
wretched  ftate  of  the  expofed  infant.  She  reHeved 
him  from  his  danger,  gave  him  his  ovv'n  mother 
for  his  nurfe,  adopted  him  for  her  fon,  and  edu- 
cated him  in  all  the  learning  and  policy  of  Egypt. 

This  king  of  Eg5'pt,  who  knew  not  Jofeph,  is 
by  Jofephus  called  Amafis.  He  is  not  diftinguiflied 
in  the  Bible  by  any  particular  name :  the  appel- 
lation of  'Pharaoh  being  common  to  all  the  kings 
of  Egypt,  till  long  after  that  period. 

As  we  read  no  more  of  the  dcflruclion  of  the 
Ifraelitifh  infants,  it  is  probable  the  influence  of  the 
daughter  of  Pharaoh  obtained  the  repeal,  or  the 
mitigation  of  the  horrid  edict  againfh  them.  Their 
fervitude,  however,  continued,  and  their  labour 
was  rigoroufly  executed ;  infomuch  that  tlieir  heart 
became  exceeding  fad,  and  their  lives  were  made 
bitter  by  reafon  of  the  labour  that  was  required  of 
them. 

Mofes,  notwithfl;anding  his  adoption  into  the 
family  of  Pharaoh  in  his  infancy,  and  his  education 
in  his  court,  knew  his  defcent.  Probably  lie  had 
been  inform-ed  by  liis  parents,  whom  he  might  con- 

C 


■!o  ':         Obfervations  on  the  Dif.  L 

tinue  to  vifit  after  he  was  removed  from  their  care, 
that  the  Ifraelites  were  his  brethren,  and  he  him- 
felf  defcended  of  the  family  of  Levi.  That  he 
fhould  vifit  them  frequently  will  not,  therefore, 
appear  ftrange,  nor  be  unaccountable:  nor  have 
we  reafcn  to  fuppofe  that  his  vifits  were  idle  ones. 
Seeing  their  affliction,  he  would  naturally  employ 
in  their  favour  the  interefl  he  had  at  court,  efpe- 
cially  with  the  daughter  of  t!ie  king.  In  one  of 
thefe  vifits,  when  he  was  about  forty  years  old^  fee- 
ing an  Egyptian  beating  an  Ifraelite,  he  killed  and 
buried  him.  He  hoped  that  by  this  a6lion  his 
countrymen  would  be  led  to  confider  him  as  their 
avenger  and  deliverer ;  but  in  that  light  they  re- 
garded him  not.  Pharaoh,  being  informed  of  the 
condudl  of  Mofes,  was  determined  to  put  him  to 
death — fo  much  had  he  interfered  with  his  views 
and  policy.  But  Mofes  fled  from  him  into  the 
land  of  Midian,  and  was  there  forty  years  with 
Jethro  the  prieft  and  prince  of  his  country,  the  de- 
fcendant  of  Abraham  by  Ketura,  and  a  worihipper 
of  the  true  God.  Attending  the  flocks  of  Jethro, 
whofe  daughter  Zipporah  he  had  married,  he  drove 
them  to  the  further  fide  of  Mount  Horeb,  for  the 
fake  of  pafturage.  There  God  appeared,  or  mani- 
fefted  himfelf  to  him,  in  a  flame  of  fire  in  a  buih, 
fhrub  of  thorns;  which,  though  it  appeared  to  be 
totally  on  fire,  was  not  at  all  confumed. 

Before  this  event,  the  king  of  Egypt,  from  whom 
Mofes  had  fled,  died.  But  his  fuccefifor  purfuing 
the  fame  oppreffive  condud  to  the  Ifraelites,  they, 
in  their  diflrefs,  cried  unto  God.     Remembering 


Part  r.  Hijlory  of  Pharaoh.  y  n 

his  promife  to  their  anceilors,  the  time  of  the  ac- 
conipH(hment  of  which  approached,  he  determin- 
ed to  dchver  them  from  their  fervitude ;  and  to  de- 
liver them  in  fuch  a  way  as  fhould  make  it  evident 
both  to  the  Ifraehtes  and  to  the  Egyptians,  that 
the  God  of  Ifrael  was  the  God  of  the  univerfe,  fu- 
perior  to  every  power  in  nature;  and,  therefore, 
the  only  rightful  obje(fl  of  adoration,  the  only  furc 
foundation  of  faith  and  confidence. 

With  this  intention  God  appointed  Mofes  his 
ambaflador,  and  fent  him  unto  Pharaoh  to  demand 
the  difmiffion  of  his  people,  the  Ifraelites,  from  the 
fervitude  in  which  he  kept  them.  At  the  fame 
time,  he  informed  Mofes,  that  the  king  of  Egypt 
would  not  willingly  let  them  depart ;  but  that  a 
mighty  hand,  and  a  ftrong  arm,  and  many  judg- 
ments executed  in  the  midft  of  Egypt,  would  be 
neceflary  to  procure  their  deliverance :  he,  there- 
fore, direded  Moies  to  perform  fome  particular 
miracles  before  the  elders  of  Ifrael,  and  before  Pha- 
raoh, to  convince  them  that  God  Almighty,  the 
God  of  the  univerfe,  he  to  whom  all  the  elem^ents 
of  the  world,  all  the  powers  of  nature  were  fubjeft, 
had  really  fent  him  on  this  bufinefs.  "  And,"  faid 
God  to  Mofes,  *'  when  thou  goeft  to  return  into 
Egypt,  fee  thou  do  all  thofe  wonders  before  Pharaoh 
which  I  have  put  in  thine  hand;  but  I  will  harden 
his  heart,  that  he  fliall  not  let  the  people  go." 

It  is  plain  from  the  text,  that  God  had  not  yet 
hardened  the  heart  of  Pharaoh.  The  higheft,  the 
fulleft,  the  flrongefl  fenfe  that  can  be  put  on  the 
text  can  only  amount  to  a  threat,  that  God  would. 


1 3  ■^:  OhfrrvaHons  on  the'  Dif.  L 

fome  time  after,  harden  his  heart.  But  as  the 
threats  of  God  are  always  conditional,  and  fufpend- 
ed  on  the  good  or  evil  condu(5l  of  the  fubjecl  of 
them,  the  execution  of  this  threat  to  harden  Pha- 
roah's  heart  mufh  have  depended  on  his  after  con- 
(\\idi.  Its  utmofl  meaning  can  only  be,  that  Pha- 
raoh would  not  willingly  let  them  go,  but  only  as 
compelled  by  {tvcro.  judgments :  for  God  litad  pre- 
vioufly  faid,  (chap.  iii.  20c)  "  I  will  ftretch  out  my 
hand,  and  fmite  Egypt  with  all  my  wonders  which 
I  will  do  in  the  niidf!;  thereof:  And  after  that  he 
(Pharaoh)  will  let  you  go." 

Accordingly  we  find  that  Pharaoh  long  refifbed 
the  will  ot  God,  and  endured  the  plagues  wdiich 
were  infli6ted  on  him — often  relented,  and  as  often 
hardened  his  heart.  But  upon  the  deftruction  of 
the  firft-born,  his  heart  was  fo  broken  down  by  the 
judgments  of  God,  that  he  not  only  permitted  the 
IfraeliteS  to  depart,  but  was  urgent  to  get  them 
out  of  his  kingdom^  The  Egyptians  alio  joined 
in  hailening  them  away,  and  readily  gave  or  lent 
unto  them  fuch  things  as  they  required,  jewels  of 
filver,  and  gold)  and  raiment.* 

Mofes  undertook  this  bufmefs  with  great  relu6t- 
ance.     He  knew  the  difficulty  of  the  undertaking, 

*  The  joan  of  thefe  things  to  the  Ifraelitfs  docs  not  appear  to  have 
been  a  temporsry  one  to  be  returned  again  after  a  time,  nor  to  bare 
been  fo  underftood  by  the  Egyptians;  but  a  compenfation  to  the  Ifrael- 
3tes  for  their  labour,  and  to  induce  them  readily  and  quietly  to  leave 
their  country.  They  had  long  ferved  the  Egyptians  in  hard  labour; 
and  it  was  but  reafonable  that  fome  compenfation  fhould  be  made  to 
thcni;  efpecially  as  they  were  hurried  out  of  the  land,  and  had  no 
ofportanity  ci'  preparing  for  their  journey. 


part  T.  Hifory  of  Pharcmh.  l  ^ 

both  on  account  of  the  haughty,  cruel,  and  covet- 
ous temper  of  the  king  and  people  of  Egypt,  and 
of  the  fervile,  difcontented,  and  querulous  temper 
and  habits  of  the  IlVaelites.  Upon  his  complain- 
ing of  a  hefitation  in  his  fpeech,  God,  for  his  <<h- 
couragement,  joined  his  brother  Aaron  with  him 
as  his  fecond  in  the  embafly ;  becaufe  Aaron  was  a 
good  and  eloquent  fpeaker.  He  then  commanded 
him  to  perform  certain  figns  and  wonders  before 
the  elders  of  Ifrael,  and  before  Pharaoh,  that  they 
might  believe  and  know  that  he  was  fent  of  God. 

When  he  fet  out  to  return  into  Egypt,  by  the 
diredlion  of  God,  Aaron  met  him  near  Horeb :  to 
him  Mofcs  communicated  all  that  God  had  faid; 
and  they  went  into  Egypt  together.  Having  af- 
fembled  the  elders  and  heads  of  the  tribes  of  Ifrael, 
he  declared  to  them  the  bufinefs  on  which  he  had 
come,  viz.  to  make  known  to  them  the  purpofe  of 
God,  to  deliver  them  by  his  hand  from  the  bond- 
age under  which  they  groaned.  And  to  convince 
them  of  the  truth  of  what  he  faid,  he  performed 
before  them  the  figns  which  God  had  commanded. 

Suffering  as  the  people  were  under  the  burden 
of  flavery,  the  meflage  of  Mofes  was  a  cordial  to 
their  hearts :  eagerly  did  they  receive  it ;  and,  great- 
ly rejoicing  that  God  had  remembered  their  afflic- 
tion, and  vifited  them  under  it,  they  bowed  them- 
fclves  in  grateful  adoration,  and  with  joyful  hearts 
worHiipped  Jeliovah. 

Having,  in  the  progrefs  of  this  bufinefs,  attended 
Mofes  and  Aaron  into  Egypt,  let  us  flop  for  a  few 
minutes,  and  fee  whether  Ibme  refledions,  ufcful 


^4  '  Obfervations  on  the.  Dif.  I, 

to  us  in  ths  chriftian  life,  cannot  be  drawn  from 
that  part  of  the  fubjed:  which  has  been  before  us. 

It  appears,  from  the  preceding  enumeration  of 
particulars,  that  the  promifes  of  God  are  a  fure 
ground  for  our  faith  to  refc  on,  under  all  circum- 
fiances,  however  adverfe  and  diftreffing.  He  had 
told  Abram  that  his  feed  fliould  be  flrangers  and 
fervants,  and  in  an  afflidied  ftate,  for  four  hundred 
years.  That  he  would  then  judge  the  nation  whom 
they  fhould  ferve :  that  they  lliould  come  out  from 
this  fervitud<^  with  great  fubPtance-,  and  poffefs  the 
country  of  the  Amorites,  (Gen.  xv.  13,  &c.) 

To  this  promife  God  adverted,  when  he  told  Mo-, 
ies  that  he  was  the  God  of  Abraham,  and  of  Ifaac, 
and  of  Jacob  :  that  he  was  come  down  to  fulfil  his 
promife  to  them,  by  bringing  the  Ifraelites  out  of 
Egypt,  and  giving  them  the  country  he  had  pro- 
mifed  their  fathers  to  give  them.  This  promife  he 
did  exaftly  fulfil ;  he  did  judge  and  punifh  the 
Egyptians  for  their  inj-uftice  and  cruelty ;  he  did 
bring  out  the  Ifraelites  from  under  their  flaveryj 
and  did  fettle  them  fully  in  the  country  of  Canaan, 
and  under  the  condu6l  of  Mofes  and  Jofhua. 

To  us,  too,  God  hath  made  mofl  gracious  and 
precious  promifes :  that  though  we  are  flrangers  and 
ibjourners  in  this  world,  and  have  no  abiding  city ; 
but  are  expofed  to  the  troubles  and  afflidiions  of 
this  mortal  life,  to  the  temptations  of  fatan,  and 
to  the  fervitude  of  fin,  he  will,  in  his  own  good 
time,  deliver  his  penitent,  faithful  fervants  from 
them  all,  and  bring  them  into  the  heavenly  Ca- 
naan, his  cwn  eternal  kingdom — the  reft  referyeci 


Part  i.  Hiflory  of  Pharaoh.  1 5 

for  the  people  of  God,  through  the  mediation  of 
his  Son,  our  Redeemer,  Jefus  Chriil,  and  under 
the  conduct  of  the  Holy  Gholl,  his  own  moft  blef- 
fed  Spirit.  Let  us,  then,  be  careful  to  love  the 
Lord  our  God,  who  hath  done  fuch  great  things 
for  us,  and  promifed  fuch  mighty  bleffings  to  us — 
his  Son  for  our  redemption,  his  Holy  Spirit  for  our 
fanctification,  the  kingdom  of  heaven  for  our  eter- 
nal inheritance ;  and  not  be  like  the  Jews,  a  hard- 
hearted and  a  ftiff-necked  people,  who  fet  not  their 
heart  aright,  nor  kept  the  commandments  of  God, 
but  rebelled  againfl  his  word,  difbelieved  his  pro- 
mi  fes,  and  relifted  his  will ;  left  the  oath  of  rejec- 
tion be  pronounced  againft  us,  as  it  was  againft 
the  Ifraelites  who  came  out  of  Egypt — "  ye  fliall 
not  enter  into  my  reft." 

The  backwardnefs  of  Mofes  to  become  the  am- 
balfador  of  God  to  Pharaoh  is,  indeed,  an  extraor- 
dinary circumftance.  He  well  knew  the  power  of 
God,  and  the  promife  he  had  made  to  Abraham. 
He  knew  the  bitter  fervitude  which  his  brethren 
endured,  and  anxioufly  wiflied  their  deliverance 
from  it.  His  difcouragements  probably  were,  his 
want  of  confidence  in  his  own  capacity;  his  opi- 
nion of  the  proud  and  cruel  temper  of  the  Egyp- 
tians, and  their  hatred  to  the  Ifraelites ;  his  dittruft' 
of  the  fteadinefs  and  fortitude  of  his  countr}'men3 
and  his  apprehenfion  that  the  bufinefs  niuft  be  ac- 
complillied  by  war,  for  which  he  knew  them  to  be 
unprepared  and  unfit. 

We  know  it  is  equally  eafy  with  God  to  deliver 
his  fervants  bv  any  means  he  ftiall  chuie,  how- 


1 6  ObfervatioHS  on  the  BIf.  X* 

ever  weak  and  infignificant  they  may  appear  to  hu-r 
man  apprehenfion.  This,  no  doubt,  was  the  fenfe 
which  Mofes  entertained  of  the  power  of  God,  as 
well  as  it  is  ours ,  and  yet  fuch  is  the  infirmity  of 
nature,  that  he  could  not  eafiiy  bring  himfelf  to 
a(ft  on  an  opinion  which  he  knew  was  founc^ed  in 
truth.  When,  however,  he  had  confented  to  be- 
come the  ambaffador  of  God  to  Pharaoh  on  this  oc- 
cafion,  we  find  no  more  diffidence  in  him;  no  hefi- 
tation  to  do  whatever  God  commanded ;  fo  that  hs 
hath  obtained  the  attefiation  of  St.  Paul,  that  he 
was  faithful  to  him  that  appointed  him. 

In  profecution  of  this  commiflion,  Alofes  was 
foon  convinced,  by  his  own  obfervation,  of  the 
truth  of  what  he  had  before  firmly  believed — that 
God  could  make  the  moll  contemptible  of  his  crea- 
tures— ^frogs,  locufls,  flies,  Hce-r-the  inflruments  of 
his  juftice,  to  punifh  the  cruelty  and  humble  the 
pride  of  infolent  Pharaoh.  How  vain  is  human 
power,  when  it  exalts  itfelf  againft  God !  Dreadful 
ire  his  judgments  when  called  down  by  cruelty  and 
oppreffion ! 

The  Ifraelites  had  been  invited  to  fettle  in  Egypt 
by  former  kings :  probably  they  had  taken  part  with, 
their  friends,  the  (hepherds,  when  they  were  at-' 
tacked  by  the  old  Egyptians :  falling  under  their 
power  in  the  iffue  of  the  war,  they  v/ere  reduced 
to  the  mofl  bitter  diftrefs.  In  addition  to  the  hard 
labour  which  was  rigorouHy  exaded  of  them,  their 
children  were  taken  from  them  and  thrown  into  the 
river.  God  fees  and  regards  the  cruelty  with  which 
his  fervants  are  treated :  he  fleepeth  not,  but  will. 


Parti.  Hijlory  of  Pharaoh.  ly 

in  his  own  time,  call  the  offenders  to  jufticc  for 
their  crimes.  Dreadful  was  his  judgment  in  this 
cafe — All  the  firft  born  of  the  children  of  the  Egyp- 
tians were,  in  one  night,  cut  off  by  the  angel  of 
death. 

Let  us  revere  the  judgments  of  God,  ajid  be 
careful  to  cultivate  the  virtues  of  humanity  and 
mercy,  which  are  fo  very  dear  to  him.  Remember, 
therefore,  that  every  man,  even  the  flave  who  de- 
pends on  our  will,  is  our  brother — the  creature  of  the 
fame  God — the  partaker  of  the  fame  nature  with 
ourfelves ;  and  jufliceand  chrii^anity  require  that  he 
be  treated  accordingly.  So  will  God  blefs  us  and 
keep  us  from  evil,  and  give  us  the  reward  of  our  hu* 
manity  and  mercy  in  his  heaver^y  kingdom. 


V#^ 


DISCOURSE  L 


PART  THE  SECOND, 


OBSERVATIONS  ON  THE  HISTORY  OF 
PHARAOH. 


T  hath  been  obferved,  that  when  God  determined 
to  deliver  the  Ifraelites  from  the  llavery  of  Egypt, 
he  appointed  Mofes  his  ambaffador  to  the  king  of 
the  country,  to  treat  with  him  about  the  difmiffion 
of  that  people  from  their  fervitude  whom  God 
claimed  as  his  own.  The  credentials  of  Mofes 
were  the  figns  and  wonders  which  God  had  com- 
manded him  to  perform  before  Pharaoh,  that  he 
might  know  that  God  had  fent  him,  and  that  he 
made  his  demand  by  the  authority  of  God. 

On  no  other  ground  can  this  tranfaftion  be  clear- 
ly underflood,  or  fairly  explained ,  The  people  of 
Ifrael  were  the  peculiar  people  of  God.  He  had 
appropriated  them  to  himfelf  with  the  confent  of 
fheir  forefathers,  Abraham,  and  Ifaac,  and  Jacob. 
They  were  to  be  his  people,  and  he  was  to  be  their 


Part  II.  RiJIory  of  Pharaok  1 9 

God.  This  people  Pharaoh  held  in  bondage,  and 
God  fent  to  demand  them  from  him.  The  ftile 
in  which  Moles  made  his  demand  was  that  of  an 
ambalfador — not  in  his  own  name  as  principal,  nor 
in  the  name  of  the  people  as  their  reprefentative, 
but  in  the  name  of  God  mod  high :  "  Thus  faith 
the  Lord  God  of  Ifrael,  Let  my  people  go,  that 
they  may  hold  a  feaft  unto  me  in  the  wildernefs," 
was  his  addrefs  to  Pharaoh.  The  anfwer  of  Pha- 
raoh was  impious,  as  well  as  haughty :  "  Who  is 
the  Lord,"  of  whom  you  tell  me,  "^  that  I  ihould 
obey  his  voice  to  let  Ifrael  go  ?  I  know  not  the 
Lord,  neither  will  I  let  Ifrael  go.'* 

The  bufinefs  was  now  brought  to  a  point.  God 
had  demanded,  and  Pharaoh  had  refufed  to  difmift 
the  Ifraelites  whom  both  claimed.  It  now  remained 
to  be  determined  whofe  fervants  they  fhould  be, 
whether  God's,  who  claimed  them  by  the  prior 
right  of  a  covenant  with  the  head  and  founder  of 
their  nation}  or  Pharaoh's,  who  claimed  them  as 
his  (laves  by  the  conquefl  his  predeceffors  had  made 
of  the  country  where  they  refided. 

In  this  contefl,  Pharaoh  took  the  firft  flep  by  in- 
crcaiing  the  labour  of  the  Ifraehtes :  for  no  fooner 
had  Mofes  made  his  demand,  than  the  imagination 
fcized  him,  that  the  Ifraelites  had  too  much  leifure ; 
that  they  had  been  caballing  together,  and  had  em- 
ployed Mofes  and  Aaron  to  folicit  leave  for  them 
to  quit  the  country,  under  the  pretence  of  facritic- 
ing  unto  their  God.  That  they  might  have  full 
employ  for  the  time  which  he  fuppofcd  they  had 
^pent  in  idlencfs  and  private  intrigues,  he  diredied 


£0  Ohfervations  on  the   "  Dif.  I. 

that  the  draw  which  was  necelTary  for  the  making 
of  bricks  fhould  be  no  longer  fupphed  to  them,* 

Wanting  ftraw,  the  Ifraehtes  were  obHged  to 
ramble  over  the  fields  to  colledt  ftubble :  of  courfe 
they  could  not  daily  deliver  in  the  ufual  number 
of  bricks  which  they  ufed  to  do,  and  which  vvas 
flill  required  of  them.  On  this  account  their  of- 
ficers, who,  under  the  Egyptian  tafk-mafters,  had 
been  appointed  to  fuperintend  their  labour,  were 
beaten. 

In  their  diflrefs  thefe  officers  applied  to  Pharaoh, 
but  could  obtain  no  mitigation  of  their  labour,  or 
allowance  of  ftraw :  ^-'^  Ye  are  idle,  ye  are  idle/' 
faid  Pharaoh ;  "  therefore  ye  fay,  let  us  go,  and 
do  facrifice  to  the  Lord.  Go,  therefore,  now  and 
work ;  for  there  fhall  no  ftraw  be  given  you,  yet 
fhall  ye  deliver  the  tale  of  bricks." 

Dejected  and  difpirited  by  the  heart-breaking  re* 
pulfe,  they  iTiet  Mofes  and  Aaron,  who  feem  to  have 
been  waiting  for  their  return  from  Pharaoh.  In 
bitternefs  of  foul  they  appealed  unto  God  again:(l 
them,  that  inftead  of  delivering  them  from  fervi- 
tude,  they  had  occafioned  the  incrcafe  of  th.eir  la- 
bour and  fufferings,  had  raifed  Pharaoh's  indigna- 
tion againft  them,  and  armed  him  with  a  fa,ir'  pre- 
tence for  deftroying  them. 

*  The  operation  of  brick-making  in  Tgypt  and  in  the  eallern  coun- 
tries is  very  dilerent  from  what  it  is  in  Europe.  Their  bricks  are  only 
moitar  rnade  of  clay,  with  which  flraw  is  mixed  to  make  it  hold  toge- 
ther. They  mould  them  of  dJfTerent  fizes,  according  to  the  ufe  for 
which  they  intend  them,  and  dry  them  in  the  fun.  Of  thefe  bricks, 
laid  in  mortar,  they  build  their  hcufes,  covering  the  bricks  with  plaifier 
■within  and  without.  On  this  fubjeft  Bifliop  Lowth  quotes  Sir  John 
Chardin  and  Maundrell.     See  note  on  Ifaiah  iz.  <^ 


PartH.  Hijicry  of  Pharaoh.  21 

Mofes  feems  to  have  been  deeply  affefted  by 
their  remonftrance.  Inftead  of  replying  to  them, 
"  he  returned  unto  the  Lord,"*  and  broke  out  in 
an  expoftulation  which  does  not  feem  confiflent 
with  his  meek  and  faithful  charader;  "  Lord, 
wherefore  haft  thou  fo  evil  intreated  this  people? 
why  is  it  that  thou  haft  fent  me  ?  For  fince  I  came 
to  Pharaoh  to  fpeak  in  thy  name,  he  hath  done 
evil  to  this  people ;  neither  haft  thou  delivered  thy 
people  at  all." 

To  thefe  complaints  of  Mofes,  God  returns  a  pre- 
cife  anfwer,  after  cautioning  him  againft  impatience 
and  defpondency  in  his  prefent  fituation :  "  Now," 
that  is,  in  the  iffue,  "  thou  (halt  fee  what  I  will  do 
to  Pharaoh."  By  his  name  Jehovah  importing  the 
invifible  eflence  and  immutability  of  God,  who 
gives  certainty  to  his  promifes  by  fulfilling  them, 
he  declares  that  he  remembered  his  covenant  with 
Abraham,  and  Ifaac,  and  Jacob,  to  give  the  land 
of  Canaan  to  their  pofterity,  and  to  judge  the  na- 
tion who  fliould  opprefs  them,  and  that  he  would 
make  it  good.  With  a  ftrong  hand  he  would 
oblige  Pharaoh  to  let  them  go,  and  even  to  drive 
them  out  of  his  land. 

This  meffage  Mofes  delivered  unto  the  Ifraeiitcs, 
as  God  had  commanded.  But  fuch  was  their  de- 
jeftlon  and  anguifli  of  heart,  from  their  cruel 
bondage,  that  they  would  receive  neither  courage 
nor  confolation  from  any  thing  that  he  could  fay. 


*  From  this  and  rimilar  exprefllons,  the  opinion  of  Bifliop  Patrick,  tf.tt 
♦here  was  fome  fixed  place  where  the  Shcchinah  appeared,  and  where 
Mofcs  couij  confult  God,  is  highly  piobablc. 


22  Obfervaiiom  on  the  Dif.  L 

Nor  does  it  appear  that  Mofes  had  recovered 
his  fpirits,  or  acquired  any  confidence  in  the  bufi- 
nefs  in  which  he  was  engaged  :  for  when  God  di- 
rected him  to  go  again  unto  Pharaoh,  and  repeat 
his  demand  for  the  difmiiTion  of  the  IfraeHtes,  he 
anfwered,  "  Behold  the  children  of  Ifrael  have  not 
hearkened  unto  me,  how  then  fhall  Pharaoh  hear 
me,  who  am  of  uncircumcifed  lipsr'"  This  is  an 
Hebrew  phrafe,  and  means  that  he  could  not  fpeak. 
readily  and  without  ftammering.  To  the  hefita- 
tion  in  his  fpeech  he  feems  to  have  imputed  his 
want  of  fuccefs  both  with  the  Ifraelites  and  with 
Pharaoh.  For  his  encouragenient,  God  faid  to 
himj  *^  See,  I  have  made  thee  a  God  to  Pharaoh  ; 
and  Aaron,  thy  brother,  (hall  be  thy  prophetc 
Thou  flialt  fpeak  all  that  I  command  thee ;"  that 
is,  to  Aaron;  "  and  Aaron,  thy  brother,  fhall  fpeak 
unto  Pharaoh,  that  he  fend  the  children  of  Ifrael 
out  of  his  land." 

And  that  Mofes  might  no  longer  think  that  the 
impediment  in  his  fpeech  had  been  any  difadvan- 
tage  to  the  melfage  he  had  delivered,  God  inform- 
ed him  again,  that  Pharaoh's  inattention  was  ow- 
ing to  another  caufe — "  I  will  harden  Pharaoh's 
heart,"  faid  God,  "  and  multiply  my  figns  and 
my  wonders  in  the  land  of  Egypt.  But  Pharaoh 
ihali  not  hearken  unto  you ;  that  I  may  lay  my  hand 
upon  Egypt,  and  bring  forth  mine  armies,  my  peo- 
ple, the  children  of  Ifrael,  out  of  the  land  of  Egypt 
by  great  judgments.  And  the  Egyptians  Ihall 
know  that  I  am  the  Lord,"  &c. 

In  this  tranfadion  there  arc  two  things  which 


Part  II.  Hijiory  of  Pharaoh.  23 

deferve  our  notice  :  The  infirmity  of  human  na- 
ture which  appeared  in  Mofes — the  goodners  and 
mercy  which  God  manifefled,  both  to  him  and  to 
Pharaoh. 

.  The  infirmity  in  Mofes  (howed  itfelf  in  two  in- 
ftances.  One  was  his  mentioning  a  fecond  time 
the  hefitation  in  his  fpeech,  as  a  difquahfication  for 
executing  the  commiflion  which  God  had  given  to 
him.  What  God  had  faid  to  him  formerly  at 
Horeb  ought  to  have  fatisfied  him,  and  fiienced 
bis  apprehenfions  forever.  Neither  the  dejedlion 
nor  pufillanimity  of  the  Ifraehtes,  nor  the  haughty 
and  arrogant  behaviour  of  Pharaoh,  would  have 
damped  his  courage,  or  checked  his  profpedt  of  a 
happy  iflue  of  the  negociation  in  which  he  was  en- 
gaged, had  he  fully  believed  God.  He  would  have 
borne  the  inconvenience  of  a  flow  or  ftammering 
utterance  without  repining,  knowing  it  to  be  the 
will  of  God,  who  was  all-fufficient  for  every  thing, 
and  could  accomplifli  his  purpofes  by  any  means 
he  (hould  choofe ;  knowing  too,  that  the  glory  of 
God,  not  the  honour  of  the  agent,  was  the  great 
objed:  in  view;-  and  that  his  glor}-'-  would  appear 
confpicuous  in  proportion  to  the  imbecility  and 
unfitnefs  of  the  agent  by  whom  it  was  elie(5ted. 

This  lad  declaration  of  God  to  him  was  accom- 
panied with  a  folemn  charge;  *'  Speak  thou  unto 
Pharaoh,  king  of  Egypt,  all  that  I  fay  unto  thee;" 
which  feems  to  have  fatisfied  all  the  doubts,  and 
filenccd  all  the  fcruples  of  Mofes.  Without  any 
diftrufl  of  the  iffue,  he  feems  ever  after  to  have 
followed  the  dircdions  which  God  gave  him. 


24  Obfirvations  on  the  Dif.  T, 

The  other  inflance  of  human  infirmity  in  Mo- 
fes  was  the  impatience  he  fliowed  at  the  forbear- 
ance of  God  toward  Pharaoh :  ■"■  Since  I  came  to 
Pharaoh  to  fpeak  in  thy  name,  he  hath  done  evil 
to  this  people ;  neither  hafl  thou  deUvered  this  peo- 
ple at  all."  He  certainly  expedted,  when  Pharaoh 
fo  haughtily  rejedled  the  demand  which  he  had 
made  in  the  name  of  God  to  have  the  Ifraelites 
difmifled,  that  the  divine  vengeance  would  inftant- 
\j  have  burjft  on  his  head.  Seeing  nothing  of  this  , 
happen,  and  the  only  effed  of  his  application  to 
be  the  greater  oppreffion  of  his  nation,  he  feems 
to  have  fuppofed  that  God  had  given  up  the  mat- 
ter, and  that  there  v/as  no  profpedt  of  the  deliver-  ^ 
ance  of  Ifrael.  Had  he  remembered  what  God- 
had  faid  of  the  obftinacy  of  Pharaoh's  will,  he  ne- 
ver would  have  exprefled  himfelf  in  this  manner. 

Gracious  is  God,  as  well  as  righteous ;  merciful,  as 
well  as  juft.  It  is  his  property  to  overlook  the  in- 
firmities of  his  fervants,  and  long  to  delay  the  pu- 
nifhment  of  the  .wicked — therefore  Mofes  efcaped 
corre«5lion.     And  though  the  final  ilfue  of  Pha- 

o 

raoh's  conduct  was  fully  known  to  God,  and  he 
might  then  have  juftly  cul:  him  off  for  his  impietj^ 
his  example  would  have  been  of  lefs  fervice  to  the 
world,  from  its  ignorance  of  the  height  of  his  im-" 
piety,  and  of  the  juflice  of  God's  vifitation  upon 
him.  That  the  long  fufFering  of  God  might  ap- 
pear, it  was  neceffary  that  Pharaoh  fhould  fill  up 
the  meafure  of  his  iniquity,  before  the  vengeance 
of  heaven  fell  on  him.  Neithjsr  would  the  good- 
nefs  of  God  have  fo  eminently  appeared,  had  Pha- 


Fart  II.  HiJIory  of  Pharaoh.  25 

raoli  been  taken  off  by  divine  vengeance  in  the  be- 
ginning of  his  wicked  hfe,  before  his  hard  heart, 
and  obitinate  temper,  and  perverfe  oppofition  to 
the  command  of  God,  had  fully  fliovved  themfelves, 
and  convinced  all  who  beheld  him  how  much  he 
deferved  the  challifement  of  heaven.  .  ■ 

This  very  argument  God  afterward  ufeth  with 
Pharaoh:  *'  For  this  caufe  have  I  raifed  thee  up, 
for  to  (how  in  thee  my  power ;  and  that  my  name 
may  be  declared  throughout  all  the  earth."  The 
marginal  reading  in  our  Bible  is,  made  thee  JiancL 
For  this  caufe  have  I  hitherto  preferved  thee  from 
deflruftion — not  that  thou  didft  not  deferve  to  be 
deftroyed,  but  becaufe  L  knew  thy  obftinacy  and 
felf-will,  and  faw  thee  to  be  a  fit  objedl  on  which 
to  fhow  my  power  and  fupremacy  over  all  things  ; 
that  all  fhe  world  might  know  that^J  am 'the  fu- 
preme  God,  almighty  in  power,  infinite  in  mercy, 
loner  fuffering  to  finners,  and  unwilhng  to  punifh, 
defirous  of  their  repentance,  that  1  may  pardon  their 
tranfgreffions. 

From  the  dejeftion  of  the  Ifraelites  upon  their 
repulfe  from  Pharaoh,  we  may  learn  the  low 
and  abjecft:  condition  to  which*  their  llavery  had  re- 
duced them.  Their  fervile  Hate  had  continued 
near  one  hundred  and  thirty  years,  and  its  rigour 
had  fo  abfolutely  broken  down  their  fpirits,  that  they 
chofe  rather  to  fubmit  tamely  to  it,  rigid  and  fevere 
as  it  was,  than  to  ufe  any  exertion  to  free  them- 
felves from  it.  When  Mofes  and  Aaron  firfr  came 
ts:>  them  with  the  good  news  that  God  had  vifited 
and  would  deliver  them  from  their  hard  thraldom., 

E 


5*6  Objervations  on  thi  Dif.  t» 

and  had  performed  the  figns  which  God  cam- 
manded  before  them,  they  beheved,  and,  grate- 
fully bowing  their  heads,  worfhipped  the  Lord 
who  had  vifited  them.  Yet,  on  the  infolent 
repulfe  from  Pharaoh,  in  the  matter  of  the  ftraw, 
they  were  beyond  meafure  dejefted  and  fpiritlefs. 
Their  profpedls  were  all  clouded  over ;  their  hopes 
were  at  an  end,  and  they  would  hear  no  more  of 
deliverance  and  freedom,  though  declared  and 
promifed  to  them  by  Mofes  in  the  name  of  God. 

When  they  at  lafb  marched  out  of  Egypt,  which 
probably  was  within  a  month  of  this  time,  we  are 
told,  there  were  fix  hundred  thoufand  of  them 
who  were  men.  From  fo  large  a  number,  an  army 
fufBcient  to  have  (haken  Egypt  to  its  centre  might 
eafily  have  been  raifed,  had  there  been  any  fpirit 
left  in  them.  But  fo  totally  were  they  humbled 
and  difpirited  by  their  bondage,  that  they  hearken- 
ed not  unto  Mofes,  for  anguifli  of  fpirit  and  for 
cruel  bondage.  Better  it  appeared  to  them  to 
ferve  the  Egyptians,  than  to  run  any  rilks  to  be 
delivered  from  them.    . 

Their  whole  deliverance  muft,  therefore,  be 
from  God.  In  themfelves  there  was  no  energy; 
nor  could  they  make  any  efforts  that  promifed  fuc- 
Cefs.  Probably,  God  fuffered  their  thraldom  to 
continue  long,  and  to  be  very  grievous,  that  their 
fpirits  being  broken,  and  their  hopes  ended — their 
profpeds  annihilated,  and  their  ability  brought  to 
nothing,  their  deliverance  might  more  eminently 
appear  to  be  the  work  of  God  only — ^he  falvation 
of  Jehovah :  and  that  all  who  beheld  them  march- 


Part  II.  Hijiory  of  Pharaoh.  ^^ 

ing  out  of  Egypt,  in  freedom  and  triumph,  might 
fay,  "  This  is  the  finger  of  God" — this  is  the 
work  of  God  moll  high,  the  Lord  of  nature,  the 
fupreme  Governor  of  the  univerfe — of  every  thing 
that  exifts ;  who  doth,  in  heaven  and  in  earth,  what- 
foever  he  pleafeth ;  none  is  able  to  refift  his  hand, 
or  fay  unto  him,  *'  What  doefl  thou?" 

From  the  circumflances  of  this  hiftory  which 
have  been  before  us,  it  appears  evidently,  that  God 
had  not  yet  hardened  Pharaoh's  heart,  though  he 
had  twice  threatened  to  do  fo — once  in  the  text, 
and  once  in  chap.  vii.  3. 

It  hath  been  obferved,  that  the  threats  of  God 
are  always  conditional,  and  to  be  underftood  as 
founded  on  the  ill  condu6t  of  the  perfon  threaten- 
ed. If  he  repent,  or  forbear  to  do  the  wicked ne{s 
for  which  he  is  threatened,  the  threat  lofes  its  force. 
When  God  faid,  "  I  will  harden  Pharaoh's  heart," 
the  meaning  is,  if  he  refift  the  evidence  I  fliall 
give  him;  if  he  withftand  the  miracles  which 
Ihall  be  wrought  for  his  conviction;  if  he  refufe 
to  obey  my  requifition  to  let  Ifrael  depart  from 
their  fervltude.  The  condition  of  the  threat  in 
chap.  iv.  22,  Sec.  is  expreffed,  "  Thus  faith  the 
Lord,  Ifrael  is  my  fon,  my  firft  born.  Let  my 
fon  go,  that  he  may  ferve  me.  If  thou  refufe  to 
let  him  go,  behold  I  m\\  flay  thy  fon,  thy  firft 
born."    -   - 

Pharaoh  having  refufed  to  let  the  people  go, 
Mofes  and  Aaron,  by  the  diredion  of  God,  went 
to  him;  and,  to  convince  him  that  they  were 
really  fent  by  Almighty  God  who  was  fuperior  to. 


2.8  Obfervaiions  on  the  Dif.  I. 

and  commanded  all  the  powers  of  nature,  to  de- 
mand the  difmiffion  of  the  IfraeHtes,  "  Aaron  caft 
down  his  rod  before  Pharaoh,  and  before  his  fer- 
vants,  and  it  became  a  ferpent."  Hereupon  Pha- 
raoh fent  for  his  wife  men,  the  forcerers  and  magi- 
rians  of  Egypt,  and  they  performed  the  fame  mi- 
racle ;  "  For  they  cafk  down  every  man  his  rod, 
and  they  became  feipents."  It  is  added,  "  But 
Aaron's  rod  fwallowed  up  their  rods.  And  he 
hardened  Pharaoh's  heart — -he  hearkened  not  unto 
them,  as  the  Lord  had  faid." 

Two  queflions  here  prefent  themfelves  to  us, 
which  it  will  be  right  to  determine  if  we  can. 

I .  What  is  the  meaning  of  the  expreffion,  And 
he  hardened  Pharaoh' s  heart  ?  To  whom  does  the 
pronoun  he  relate?  to  God,  to  Mofes,  or  to  the 
magicians  ?  Pharaoh  feems  to  have  fuppofed,  that 
the  turning  of  Aaron's  rod  into  a  ferpent  was  the 
eifedt  of  human  art,  or  knowledge  of  the  powers 
of  nature.  And  he  was  determined  to  try  whether 
the  magicians  of  Egypt  could  not  perform  the  fame 
miracle. 

Or,  if'  he  fuppofed  this  miracle  to  be  performed 
by  the  power  of  the  God  of  Ifrael,  he  might  be 
willing  to  try,  whether  the  gods  of  Egypt  could 
not  perform  the  fam^e  miracle  by  their  fervants  the 
magicians,  which  the  God  of  Ifrael  had  performed 
by  Mofes  and  Aaron. 

On  either  fuppofition,  if  the  magicians  fucceeded, 
Vv^hy  fnould  Pharaoh  fuppofe  that  Mofes  and  Aaron 
afted  by  a  power  fuperior  to  thern  '^.  If  the  mira- 
ck  was  wrought  by  divine  power,  the  Gods  of 


Part  II.  HiJJory  of  Pharaoh,  29 

Eygpt  would  appear  to  him  capable  of  protc6ling 
him  againft  the  God  of  Ifrael,  feeing  they  wrought 
the  fame  miracle.  Or  if  the  turning  of  the  rod 
into  a  ferpent  was  the  effedl  of  art,  and  the  know- 
ledge of  the  powers  of  nature,  it  would  appear  to 
him  that  the  magicians  of  Egypt  were  poflelTed  of 
equal  art,  and  knowledge  of  the  powers  of  nature, 
with  Mofes  and  Aaron;  and,  therefore,  were  able 
to  defend  him  againft  all  they  could  do. 

When,  therefore,  the  rods  of  the  magicians  were 
turned  into  ferpcnts,  Pharaoh's  heart  was  hardened ; 
not  furely  by  any  a6t  of  God,  but  by  the  ilfue  of 
the  attempt  of  the  magicians.  The  meaning,  there- 
fore, of  the  expreffion.  And  he  hardened  Pharaoh's 
heart,  is,  and  Pharaoh's  heart  was  hardened  when 
he  faw  the  magicians  perform  the  fame  miracle 
which  Mofes  and  Aaron  had  done. 

In  2  Sam.  xxiv.  i .  it  is  faid,  "  The  anger  of 
the  Lord  was  kindled  againft  Ifrael,  and  he  moved 
David  againft  them,  to  fay,  go  number  Ifrael  and 
Judah."  The  conftruction  refers  the  moving  of 
David  to  God  himfelf ;  yet,  in  the  parallel  paffage, 
in  Chron.  xxi.  i .  it  is  faid,  "  Satan  ftood  up  againft 
Ifrael,  and  provoked  David  to  number  Ifrael."  In 
truth,  the  pride  and  vanity  of  David's  heart  excit- 
ed him  to  this  wickednefs :  Of  thefe  fatan  availed 
himfelf,  and  his  temptation  was  effectual :  David 
'ivas  moved  to  number  Ijreal. 

The  pride  and  covetoufnefs  of  Pharaoh's  heart 
had  the  fame  effed  on  him,  and  equally  expofed 
him  to  the  temptations  of  fatan.  Too  proud  to 
'".ibmit  to  control,  and  too  covetou^>  to  part  with 


33  Dhfervaiions  on  ih  Dif.  T, 

a  numerous  people,  whom  he  confidered  as  his 
ilaves,  he  determined  to  run  any  rilk  rather  than .. 
difmifs  them.     He,  therefore,  hardened  his  heart 
againft  the  miracle  that  had  been  wrought  for  his 
convidion. 

His  ccnduft,  however,  was  more  hafty  than  be- 
came a  prudent  man.  A  very  remarkable  circum- 
jftance  had  happened  in  the  contefl  between  Mofes 
and  the  magicians,  which  he  feems  entirely  to  have 
overlooked.  No  fooner  were  the  rods  of  the  ma- 
gicians turned  into  ferpents,  than  Aaron's  rod  fwal- 
lovved  them  up.  Strange  would  it  have  been,  that 
this  demonflrative  proof  of  the  fuperiority  of  the 
God  of  Ifrael  over  the  gods  of  Egypt,  and  of  the 
power  by  which  Mofes  and  Aaron  afted  above  the 
power  of  the  magicians,  was  not  obferved  by  Pha- 
raoh and  his  fervants,  did  not  the  whole  hiftory 
fbow,  evidently,  that  their  own  will  was  what  they 
ftrove  to  gratify  at  all  hazard.  Had  that  ominous 
circumflance  been  regarded  as  it  ought  to  have 
been,  they  would  have  perceived  that  no  depen- 
dence could  be  made  on  the  power  or  art  of  the 
magicians,  nor  on  any  miracles  they  might  perform, 
fince  the  miracle  they  had  wrought  was  immedi- 
ately counteraded  and  deftroyed  by  the  fupreme 
pov/er  of  that  God  whofe  fervants  Mofes  and  Aaron 
were.  And  we  find,  that  however  their  rods  were 
turned  into  ferpents,  water  into  blood,  and  frogs 
brought  upon  the  land  by  them,  they  were  never 
able  to  counteract  one  miracle  of  Mofes,  nor  guard 
againft  its  effefl.  Though  they  turned  water  into 
blood,  they  could  not  reftore  the  Nile  to  its  natu- 


Part  II.  Hijlory  of  Pharaoh,  31 

ral  ftate  when  it  was  converted  into  blood  by  the 
rod  of  Moles.  They  brought  up  frogs  Upon  the 
land  of  Egypt ;  but  they  could  not  free  their  coun- 
try from  the  fwarms  of  thofe  animals  which  the 
judgment  of  God  fent  on  it.  If  they  attempted 
thefe  things,  the  ifTue  was  unfortunate  j  for  the 
putrefaction  of  the  river  continued  {Q.\Q.n  days,  and 
was  at  laft  withdrawn  by  God,  when  it  produced 
no  good  effe6t  on  obdurate  Pharaoh.  Nor  was 
their  help  of  any  more  avail  in  the  judgment  of 
the  frogs.  They  removed  them  not — they  conti- 
nued to  the  great  annoyance  of  Pharaoh  and  his 
people,  till  Mofes  and  Aaron  were  requefted  to  re- 
move them.  They  could  promife  with  confidence, 
becaufe  they  knew  that  God  could  with  certainty 
perform.  Glory  over  me,  faid  Mofes — command 
me;  appoint  the  time  when  the  frogs'"' fliall  depart 
from  thee.  Pharaoh  appointed  the  next  day ;  and 
at  the  prayer  of  Mofes  the  frogs  died. 
-  2.  The  other  queftion  which  ought  to  be  refolv- 
ed  is,  when  the  rods  of  the  magicians  were  turned 
into  ferpents,  was  it  a  real  and  true  miracle,  or  the 
cffe6t  of  forcery  and  magic  ? 

Some  have  fuppofed,  that  this  was  all  mere  jug- 
gling, or  deception  of  the  fight,  a  making  that 
to  appear  which  was  not.  But  v;hy  then  fhould 
not  the  converfion  of  Aaron's  rod  into  a  ferpent  be 
mere  juggling  alfo  ?  No  difference  is  noted  between 
the  converfion  of  Aaron's  rod  into  a  ferpent  and 
thofe  of  the  magicians. 

Others  have  fuppofed  that  the  magicians  artfully 
conveyed  real  ferpents  before  the  company,  and  as 


^2  Objervations  on  the  Dif.  L 

artfully  conveyed  their  rods  out  of  fight.  This 
differs  not  much  from  juggling,  and  may  be  equally 
fuppofed  of  Aaron  as  of  the  magicians.  B^efides, 
had  the  magicians  aded  by  legerdemain  and' crafty 
tricks,  they  would  have  run  great  rifk  of  deteftion 
by  Mofes  and  Aaron,  who  were  not  deficient  in  na- 
tural fagacity,  and  one  of  them  well  inftruded  in 
all  the  learning  of  the  Egyptians,  and  then  ading 
by  commiflion  from  God,  and  under  his  imme- 
diate diredion. 

Some  again  have  fuppofed  that  the  rods  of  the 
magicians  were  converted  into  ferpents  by  the  power 
of  the  devil,  to  take  oS'  the  attention  of  Pharaoh 
from  the  miracle  which  had  been  wrought  on 
Aaron's  rod.  This  fuppofition  feems  rather  to 
Jhift,  than  to  folve  the  difficulty.  As  a  created  be- 
ing, the  devil  can  have  no  greater  powers  than  are 
given  to  him  by  God,  nor  ufe  them  further  than 
God  ihall  permit :  and  I  know  of  no  inftance  where 
he  hath  been  permitted  to  work  miracles  in  oppo- 
fition  to  the  miracles  performed  by  the  melTengers 
of  God,  in  obedience  to  his  command. 

To  change  a  rod,  or  ftaff  of  wood,  into  a  ferpent 
by  any  means,  particularly  by  only  calling  it  on  the 
ground,  is  not  only  above  all  natural  caufes  and 
powers,  but  abfolutely  againft  them.  No  power 
but  that  which  is  fuperior  to  nature  can  be  fufficieiit 
for  this  purpofe.  The  power  of  him  who  is  the  au- 
thor of  nature ;  who  made  nature  to  be  what  it  is ; 
who  made  all  things,  and  gave  to  every  thing  its  pe- 
culiar properties ;  who  fuftains  and  direds  every  thing 
according  to  his  pleafure,  is  alone  able  to  changs 


r:irt  II.  Hijlory  of  PhardoL  33 

f  he  properties  of  things  as  he  fees  bed,  and  to  make 
a  rod  of  wood  to  become  a  Uving  ferpent.  The 
]x;ing  whofe  power  this  is,  is  God — the  Creator, 
Preferver,  and  Governor  of  all  things.  V/hen, 
therefore,  a  flafF  caft  from  the  hand  on  the  ground, 
to  gain  credit  to  a  meflage  delivered  in  the  name 
of  God,  becomes  a  ferpent,  the  power  of  God  is 
there  fhown,  and  Ihown  for  the  exprels  purpofe  o£ 
giving  credit  to  his  meffcnger,  and  eftablifhing 
the  authority  of  the  commilfion  by  which  he  adtis. 

How,  then,  it  may  be  alked,  came  the  rods  of 
the  magicians  to  be  turned  into  fcrpents?  Was 
that  too  by  the  power  of  God  ?  and  to  gain  credit 
to  Mofes  and  Aaron  as  the  meffengers  of  God  ?  I 
?.nfwer,  I  believe  lb.  I  know  of  no  power  able  to 
turn  a  lifelefs  ftick  into  an  animated  ferpent,  but 
the  power  of  God.  I  cannot  perceive  the  leaft  in- 
timation given  in  the  hiftory  of  the  tranfatftion, 
that  the  rods  of  the  magicians  were  turned  into 
fcrpents  by  a  power  different  from  that  by  which 
Aaron's  rod  was  chang^ed.  Whether  the  miracle 
was  properly  conducted  to  authenticate  the  validity 
of  the  commifiion  by  which  Mofes  and  Aaron 
a6ted,  and  to  influence  Pharaoh  to  comply  with 
their  requifition,  muft  be  determined  upon  the  due 
confideration  of  the  whole  tranfacftion. 

The  king  of  Egypt  \vas  not  the  only  perfon  in 
fault  with  regard  to  the  Ifraelites.  The  whole 
country  feems  to  have  beer:  infected  with  the  fame 
proud,  oppreflive,  and  covetous  temper  with  hiir.- 
lelf,  and  as  unwilling  to  part  with  their  labour  and 
fcrvice  as  he  v/as.   Pharaoh  and  his  court  knew  that 

F 


34  Obfervations  on  the  Dif.  1. 

Moles  demanded  the  releafe  of  the  Ifraelites  in  the 
name  of  God,  as  his  fervants  by  a  jufl  right,  and 
much  prior  to  that  by  which  he  held  them  in 
bondage.     To  convince  Pharaoh  and  his  fervants 
that  the  God  of  Ifrael  was  the  God  of  the  univerfe, 
fupreme  over  all  nature,  and  that  they  were  really 
Gommiffioned  by  him,  and  adled  in  his  name,  and 
by  his  authority,  in  demanding  the  releafe  of  the 
Ifraelites,  Aaron  caft  the  rod  that  was  in  his  hand 
on  the  ground,  exprefily  that  it  might  become  a 
ferpent  J  and  the  event  was,  it. did  become  a  fer- 
pent.     Had  Pharaoh  and  his  fervants  conducted 
themfeives  as  reafonable  men,  they  would  have  con- 
cluded that  Mofes  a(fled  really  and  truly  by  au- 
thority from  the  God  of  Ifrael  5  and  that  the  God 
of  Ifrael  was  God  moft  high,  fupreme  over  the 
world  and  all  the  powers  of  nature — that  he  com- 
manded every  thing,  and  would  make  it  jufl  what 
he  pleafed.     To  this  God  they  ought  to  have  fub- 
mitted,  feeing  he  was  God  Almighty,  the  Creator 
and  Governor  of  the  univerfe  3  for  no  other  could 
do  as  he  did. 

The  teft  of  their  obedience  was  the  difmiffion 
of  the  Ifraelites  from  their  ilavery;  but  this  they 
declined o  They  thought  their  labour  eflential,  at 
leaft  highly  conducive  to  the  profperity  of  the 
kingdom.  They  fuppofed  they  held  them  by  a 
juft  title,  the  conqueft  of  the  country.  They  and 
their  predeceffors  had  iong  enjoyed  the  benefit  oi 
their  labour :  Why  then  give  them  up  at  a  word  ? 
fome  expedient  muft,  however,  be  thought  of,  to 
take  off  the  influence  of  the  miracle  which  had 


Part  II.  Hijlory  of  Pharaoh,  35 

been  wrought,  and  to  juftlfy  Pharaoh  in  retaining 
the  Ifraelites  vvhofe  difmiffion  had  been  fo  evidently 
demanded  in  the  name  of  God  mofl  high.  Whether 
Pharaoh  thought  that  Mofes  wrought  his  miracle 
by  an  intimate  knowledge  of  the  powers  of  nature, 
and  that  perfons  of  equal  knowledge  in  the  depths 
of  fcience  would  be  able  to  perform  the  fame 
miracles  which  he  did,  or,  at  leaft,  thofe  that  were 
equal  to  them ;  or  whether  he  only  propofed  to  ex- 
cite an  emulation  between  Mofes  and  Aaron  on  the 
part  of  the  God  of  Ifrael ;  and  the  wife  men  and 
ibrcercrs  of  Egypt,  on  the  part  of  natural  knowledge 
and  magic,  or  on  the  behalf  of  the  gods  of  Egypt; 
his  calling  in  the  forcerers  and  magicians  to  enter 
into  competition  with  Mofes  was  abfurd.  Suffi- 
cient evidence,  that  Moles  a6ted  by  a  divine  com- 
miffion  from  God,  the  fupreme  governor  of  the 
world,  had  been  laid  before  him,  and  he  ought  to 
have  been  convinced  by  it.  To  fuppofe  that  a  rod 
could  be  turned  into  a  ferpent  by  knowledge  in  the 
powers  of  nature,  or  by  the  gods  of  Egypt,  was. 
ridiculous,  and  ought  never  to  have  entered  the 
head  of  a  reafonable  man.  Why  then  excite  a  com- 
petition between  Mofes  and  his  wife  men  to  deter- 
mine a  point  which  ought  to  have  been  confidered 
as  determined  already  ?  But  Pharaoh  fet  himfelf 
to  keep  the  Ifraelites  in  his  fervice,  and  therefore 
hardened  his  heart  againfl  the  miracle  that  had 
been  wrought  for  his  convidion.  It  was,  however, 
neceflary  that  he  fliould  preferve  the  appearance 
of  a  confident  and  candid  condud,  that  his  people 
might  be  fatisfied,  and  acquicfce  in  what  he  did 


36'  Obfervatiom  on  the  Dif.  L 

No  method  was  more  likely  to  anfwer  this  purpofe, 
than  a  trial  of  ikill  between  Mofes  and  the  wife 
men  of  Egypt,  who  could  acquit  themfelves  bed 
iin  miraculous  feats.  Perplexity  and  confufion 
^t  lead  would  enfue,  and  few  would  know  what  to 
believe, 

"What  we  are  to  underftand  by  wife  men,  and 
forcerers  and  magicians;  whether  they  denoted  three 
diflinft  orders  of  men,  or  were  only  different  appel- 
lations of  the  fame  order  ^  what  their  real  charaders 
and  occupations  were,  and  what  the-ir  pretenfions, 
it  is  impoflible  for  us  to  know.  Sorcerers  and  magi- 
cians are  v/ords  generally  ufed  to  denote  bad  cha- 
racters— people  who  employ  conjurations  and  en- 
chantments by  compadt  with  evil  fpirits.  Or,  if 
we  divefl  the  word  of  all  ill  meaning,  and  fuppofe 
them  only  to  mean  aftronomers  and  natural  philolb- 
phers,  who,  through  their  knowledge  of  the  powers 
and  operations  of  nature,  did  -do  many  things 
above  the  comprehenlion  of  the  people,  which 
v/ere  by  them  imagined  to  be  produced  by  fuper- 
natural  afTifhance;  in  either  cafe,  they  mufh  have 
known,  that,  v/ith  all  their  ait  and  knowledge,  and 
with  the  aiTiftance  of  evil  fpirits  into  the  bargain, 
they  could  not  change  a  rod  of  wood  into  a  living 
ferpent.  The  attempt  was  bale  and  diOionefl- 
s,nd  competitions  with  Almighty  God — a  pretend- 
ing to  do  as  great  miracles  as  he  did,  was  profane 
and  wicked. 

The  bcft  apology  that  can  be  made  for  them  is, 
that  they  v^'ere  under  the  command  of  an  abfolute 
and  proud  king,  and  were  probably  more  anxious 


Part  II.  HiJIory  of  PJiaraoh.  y/ 

to  conciliate  his  favour,  than  to  approve  themfelves 
honeft  and  upright  men.  Bcfides,  they  may  have 
quieted  any  fcruples  or  repugnancy  in  themfelves, 
by  the  opinion  that  there  could  be  no  harm  in  carry- 
ing a  rod  and  throwing  it  down  before  Pharaoh, 
whatever  may  have  been  his  intention  in  their  do- 
ing fo.  They  did  fo  at  the  king's  command ;  and 
the  fame  thing  happened  to  their  rods  which  had 
happened  to  Aaron's — they  became  fcrpents.  God 
met  them  in  the  way  in  which  they  perverfely 
cliofe  to  go.  Pharaoh  had  obftinatcly  barred  his 
mind  againft  all  impreffions  from  the  miracle 
which  God  had  caufed  to  be  wrought  for  his  con- 
vidlion.  The  magicians,  to  fay  no  worfe  of  them, 
feem  to  have  a6led  without  principle,  and  in  a  way 
which  directly  tends  to  confound  all  diftindiion 
between  right  and  wrong,  truth  and  falfliood. 
God  faw  beft  to  permit  their  ill  deligns  to  fucceed 
in  the  iflue  of  the  miracle  which  the  magicians 
could  have  had  no  thought  of  performing. 

It,  however,  anfwered  Pharaoh's  purpofe.  The 
magicians  had  wrought  as  great,  nay,  the  fame 
miracle  that  Mofes  had  done.  Why  then  fliould 
he  believe  that  Mofes  adred  by  divine  commiffioii 
more  than  the  magicians  ?  The  whole  tranfadiion, 
therefore,  inftead  of  mollifying  Pharaoh's  temper, 
and  convincing  him  of  the  power  of  the  God  of 
Ifrael,  hardened  his  heart ;  that  is,  it  increafed  his 
obftinacy,  and  confirmed  his  refolution  not  to  dif- 
mifs  the  Ifraclites  from  his  fervice. 

To  a  more  reafonable  man,  there  are  two  con- 
fiderations  which  would  probably  have  prefented 


38  Ohfervations  on  the  Dif.  i, 

themfelves  on  this  occafion.  One  is,  that  however 
the  fame  miracle  was  wrought  on  their  rods,  which 
was  wronght  on  the  rod  of  Aaron,  there  was  yet 
this  diiference;  that,  in  the  latter  cafe,  it  was 
wrought  expreflly  to  prove  the  reality  of  a  divine 
commifTion,  by  authority  of  which,  Mofes  de- 
manded the  difmiflion  of  the  Ifraelites,  But  the 
magicians  pretended  no  divine  commiffion,  but 
attempted  the  miracle  without  any  object  in  view, 
except  to  baffle  Mofes  and  Aaron,  and  take  off 
the  influence  of  the  miracle  they  had  wrought  to 
gain  credit  to  the  commiffion  under  which  they 
afted,  and  to  obtain  Pharaoh's  compliance  with 
their  demand,  by  convincing  him,  that  the  God 
by  whofe  authority  they  acted,  was  fuperior  to  all 
the  powers  of  nature,  and  indeed  almighty.  That 
two  of  thefe  magicians,  Jannes  and  Jambres,  with-^- 
flood  Mofes,  and  refilled  the  truth,  we  learn  from 
St.  Paul  (2  Tim.  iii.  8.)  and  Bilhop  Patrick  in- 
forms us,  "  that  it  was  a  common  thing  in  ancient 
times,  for  fuch  kind  of  men  (magicians)  to  con- 
tend one  with  another."  Probably,  therefore,  the 
magicians  entered  into  this  oppofition  with  Mofes, 
merely  with  a  view  to  the  trial  of  their  abilities  in 
performing  feats  of  wonder;  without  any  regard  to 
confequences  further  than  vi6lory  was  concerned. 

The  other  confideration  that  ought  to  have 
been  attended  to  by  Pharaoh  was,  that  the  ferpenfe 
into  which  Aaron's  rod  was  turned,  fwallowed 
up  the  ferpents  from  the  rods  of  the  magicians. 
This  was  not  only  an  aflonifhing  circumftance  in 
kfelf,  but  ought  to  have  convinced  all  who  knew 


Part  II.  Hijivry  of  Pharaoh.  39 

it,  of  the  fuperiority  of  the  power  by  which  Mofea 
adled,  over  the  power  and  art  of  the  magicians. 

From  this  confidcration,  let  us  learn  the  danger 
thofe  people  run,  who,  from  corrupt  hearts  and 
wicked  purpofes,  rejed:  fuch  evidences  of  the  truth 
as  are  fufficicnt  for  the  convidiion  of  reafonable 
men.     God  hath  eftabhfhcd  the  chridian  religion, 
among  other  things,  by  the  authority  of  miracles. 
The  evidence  that  fuch  miracles  were  wrought,  is 
contained  in  the  hiftorical  books  of  the  New  Tef- 
tament.     The   authenticity   and  credit   of  thofc 
books  are  as  well  afcertained,  as  the  authority  and 
credit    of  any  old  books  can   be.     If  we   reject 
them,  we  mufb  rejeft  all  writings  of  equal  anti- 
quity, and  what  is  worfe,  we  rejed:  the  authority  of 
God,  and  expofe  ourfelves  to  his  judgment,  which 
commonly  fhows  itfclf  in  what  is  called  blindnefs 
of  heart  and  mind;  that  is,  in  an  incapacity  of 
accurately  diftinguifliing  truth  from  falfhood  in 
other  matters :    And,  indeed,  people  of  obferva- 
tion  will  perceive  that  mo/l  of  thofe  who  rejedl 
the  evidences  of  chriftianity,  are  as  eaiily  impofed 
upon  by  romantic  flories  and  improbable  fidlions 
as  any  people  in  the  world — are  more  fuperftltious, 
and  believe  on  lefs  evidence,  when  religion  is  out  of 
the  way,  than  any  other  people  will  do.     For  the 
lefifting  of  reafonable  evidence  in  one  cafe,  blinds 
the  mind  and  perverts  the  judgment,  fo  that  they 
cannot  perceive  what  is   reafonable  evidence   in 
other  cafes.     Pharaoh  would  not  be  convinced  by 
the  miracle  of  Moles'  rod  being  turned  into  a  fer- 
pent,  that  Mofes  adted  by  divine  authority :  And 


4^"'  /Obfef-vaiions,  t^c.  Dif.  L 

yet  be  was  convinced  from  the  rod's  of  the  magi^ 
cians  being  turned  into  ferpents,  that  Mofes  did 
notadl  by  divine  authority.  So  ftupid  is  increduHty 
when  exerted  ao-ainfl;  the  beUef  of  that  evidence 
by  which  God  makes  known  his  power  and  wif- 
dom  in  the  v;orld. 


tsJ^^ 


DISCOURSE  L 


PART  THE  THIRD. 


ObsePvVations  on  the  history  of 

PHARAOH. 


MMEDIATELY  after  the  recital  of  the  mira-. 
cle  of  Aaron's  rod  being  turned  into  a  ferpent,  it 
is  remarked,  "  The  Lord  faid  unto  Mofes,  Pha- 
raoh's  heart  is  hardened;  he  refufeth  to  let  the 
people  go."  The  miracle  intended  for  his  convic- 
tion had  a  contrary  effedl,  and  made  him  more  ob- 
ftinate  in  his  refolution  to  keep  the  Ifraeiites  in 
fervitude.  God,  therefore,  commanded  Mofes  to 
meet  him,  the  next  morning,  at  the  river,  whither 
he  intended  to  go,  either  for  the  fake  of  bathing, 
or  to  pay  his  adoration;  that  river  being  efleemed 
one  of  the  principal  deities  of  Egypt.  The  bufi- 
nefs  of  Mofes  was  again  to  demand  the  difmiffion 
of  the  Ifraeiites,  that  they  might  worlhip  God  in 
the  wildcrnefs.  He  was  alfo  to  declare  to  Pharaoh, 
that,  unlefs  he  confented,  he  would  fmite  the  river 
with  his  rod,  and  all  the  waters  of  Egypt  Ihould 

G 


42  Obfervations  on  the  Dif.  !.■ 

become  blood.  Mofes  did  as  he  was  commanded ; 
and  upon  Aaron's  flriking  the  river  with  tlie  rod, 
it,  and  all  the  rivtrs,  and  pools,  and  ponds  of  water 
in  Egypt,  became  blood,  and  flank,  and  the  firti 
died.  Diftrefled  with  drought,  the  Egyptians  dig- 
ged near  the  river  for  water  to  drink. 

This  miracle  had  as  little  influence  on  Pharaoh 
as  the  former  one ;  for  "  the  magicians  of  Egypt 
did  fo  with  their  enchantments,"  that  is,  they  alfo 
turned  water  into  blood. ;  "  and  Pharaoh's  heart 
was  hardened ;  neither  did  he  hearken  unto"'  Mofes 
and  Aaron,  as  the  Lord  had  faid,  but  "  turned 
and  went  into  his  houfe;  neither  did  he  fet  his 
heart  to  this  alfo."  He  became  more  obftinate  and 
fuUen ;  would  give  himfelf  no  trouble  to  confider 
the  matter,  but  let  it  pafs,  without  even  refleding, 
that  though  the  magicians  had  imitated  the  mira- 
cle of  Mofes,  yet,  by  turning  water  into  blood, 
they  had  increafed  and  not  alleviated  the  diftrefe 
of  the  Egyptians. 

There  is  an  intimation  in  the  lafb  verfe  of  the 
feventh  chapter  of  Exodus,  that  the  effedl  of  this 
miracle  continued  feven  days.  It  feems  then  to 
have  been  withdrawn  by  the  goodnefs  of  God,  un- 
folicited  by  Pharaoh  or  any  one  for  him.  To  punifh 
with  relu«5tance,  is  the  character  which  the  infpired 
writers  give  us  of  almighty  God.  He  is  flow  to 
anger,  and  doth  not  willingly  affli6t  the  children 
of  men.  For  this  reafon  it  is  that  God,  except  in 
the  cafe  where  utter  excifion  is  intended,  not  only 
withdraws  his  judgments  upon  repentance,  but 
alfo  when  he  fee's'that  no  repentance  will  be  pro- 


Part  III.  Hifwry  of  Pharaoh.  ,     4^ 

duced  by  them.  When  judgments  arc  defigried  to 
correft  and  amend,  if  they  tail  of  this  end,  why 
jfiiould  they  be  continued  ?  To  punifli  for  the  fake 
of  punifhmcnt  is  no  property  of  God.  "  Why 
fhould  you  be  ftricken  any  more?"  faid  he,  by 
Idiiah,  to  his  old  people ;  *'  ye  will  revolt  more  and 
more."  So  totally  were  they  corrupted,  that  there 
was  no  profpeft  of  their  amendment,  even  by  the 
judgments  of  God. 

Suppofe  the  judgment  inflifted  by  the  miracle 
which  turned  the  waters  of  Egypt  into  blood,  to 
be  intended  for  the  conviction  and  amendment  of 
Pharaoh,  and  every  thing  that  relates  to  it  will  be 
eafily  underftood.  Seven  days  trial  was  enough  to 
convince  the  kingdom  of  Egypt,  that  the  miracle 
had  been  wrought.  They  faw  the  waters  of  Egypt 
to  be  on]^  blood,  and  they  faw  that  their  king 
would  not  be  induced  by  the  diftrefs  which  lay  on 
his  kingdom,  or  which  he  perfonally  endured,  to 
fubmit  to  the  God  of  IfraeL  Why  continue  the 
diftrefs  which  produced  no  further  good  efTed:? 
The  power  of  God  had  been  difplayed ;  his  fupe- 
riority  over  the  Nile,  the  fource  of  fertility  to 
Egypt,  and  which  the  Egyptians  confidered  and 
adored  as  a  deity,  had  been  made  manifeft  to  the 
whole  country.  No  good  effe<5t  was  likely  to  be 
produced  on  Pharaoh,  and  God,  in  mercy,  removed 
the  diftrefs  from  the  fullering  Egyptians;  all  of 
whom  cannot  be  fuppofed  to  have  been  equally 
criminal  with  their  obftinate  i«ii?-g- 

God  fent  Mofes  again  to  Pharaoh  to  demand 
the  difmiflion  of  his  people,  and  to  inform  him 


44     i  Ohfervations  on  tile  Dif.  f. 

that  f  he  refufed,  the  frogs  fliotild  come  up  from 
the  river  in  fuch  abundance,  that  they  fliould  force 
their  way  into  the  houfes  and  ovens,  and  kneading- 
troughs  of  his  fervants,  into  his  own  bed-chamber^ 
and  into  his  very  bed.  The  notice  producing  no 
effed,  Aaron  ftretclied  out  his  hand  with  the  rod 
in  it,  over  the  waters  of  Egypt  j  "  and  the  frogs 
came  up,  and  covered  the  land  of  Egypt,'*  "  And 
the  mao;icians  did  fo  with  their  enchantments,  and' 
brought  up  frogs  upon  the  land  of  Egypt." 

It  has  been  noted,  that  though  the  rods  of  the 
magicians  were  turned  into  ferpents,  as  well  as  the 
rod  of  Aaron,  they  could  not  defend  their  rods 
fi'om  being  devoured  by  his  rod.  Again,  they  fuc- 
ceeded  in  turning  water  into  blood ;  but  they  had 
not  power  to  heal  the  v^ateis  of  Egypt,  and  make 
them  wholefome  and  lit  to  drink.  So  here,  in  the 
plague  of  frogs,  though  they  fucceeded  in  produc- 
ing thofe  animals,  they  had  no  power  to  drive  them 
away,  or  deftroy  them.  Why  elfe  did  Pharaoli 
apply  to  Mofes  and  Aaron,  to  intreat  the  Lord 
tliat  he  v/ouM  take  away  the  frogs  from  him  and 
his  people,  enforcing  his  requeil  with  an  exphcit 
promife  that  he  would  then  "  let  the  people  go, 
that  they  might  do  facrilice  unto  the  Lord  ?"  This 
promife  he  ought  faithfully  to  have  kept,  as  well 
on  other  accounts,  as  that  it  was  the  exprefs  con- 
dition of  his  deliverance  from  great  diftrcfs,  not 
only  to  himfelf,  but  to  his  whole  kingdom.  From 
his  maoicians  he  could  obtain  no  relief  To  the 
intercefiion  of  Mofes  he  looked  for  that  bleiling  j 
^nd  he  ought  to  have  conlidered,  that  the  God  who 


Fart  III.  HiJIory  of  Pharaoh.  45 

could  inflift  and  remove  the  olagues,  mufl:  be  the 
God  of  heaven,  whom  all  th'  gs  obey ;  and  to  have 
fubmltted  to  him,  and  obf      i  his  commaiKi. 

The  reply  of  Moles  when  1  haraoh  requcfted  his 
mediation,  was,  "  Glory  over  me" — command  mc. 
When  fliall  the  frogs  depart,  and  Femain  in  the 
river  only  ?  Name  your  own  time.  Nothing  could 
be  fairer  in  itfelf,  or  have  a  more  dlrcd  tendency 
to  lead  Pharaoh  to  confider  the  power  and  good- 
nefs  of  God,  than  this  fubmiflion  of  Mofes,  refer- 
ring the  time  of  Pharaoh's  relief  to  his  own  deter- 
mination. He  replied,  "  To-morrow."  Accord- 
ingly Mofes  intreated  the  Lord,  and  on  the  morrow 
the  frogs  died.  "  But  when  Pharaoh  favv  that 
there  was  refpite,"  he  forgot  his  promife;  "he 
hardened  his  heart,  and  hearkened  not  unto  them, 
as  the  Lord  had  faid." 

Without  fending  any  melTage  to  Pharaoh,  God 
now  commanded  Mofes  to  dircd  Aaron  to  "  flretch 
out  his  rod  and  fmite  the  duft  of  the  land,  that  it 
might  become  lice  through  all  the  land  of  Egypt." 
He  did  fo,  and  the  duft  "  became  lice,  in  man  and 
in  beaft,  all  tke  duft  of  the  land  became  lice 
through  all  the  land  of  Egypt.  And  the  magicians 
did  fo  with  tlieir  enchantments  to  bring  forth  lice, 
but  they  could  not."  By  their  failure  God  ihowed 
that  the  miracles  they  had  wrought  were  not  per- 
formed by  their,  own  power  and  art,  but  by  his 
hand,  and  to  anfwer  his  purpofes.  Of  this  the 
•.Tiagicians  feem,  in  fome  degree,  to  have  been  (en- 
'?.'o\c :  for  of  this  miracle  they  acknowledged  to  Pha- 
raoh, '•  This  is  the  linper  of  God."     No  eflccf. 


4&  Ohfervattons  on  the  Dif.  I. 

however,  had  it  on  Pharaoh,  but  flill  further  to 
harden  his  heart ;  "and  he  hearkened  not  unto 
them,  as  the  Lord  had  faid." 

Behold  the  progrefs  of  obftinacy  in  this  man! 
The  miracles  performed  by  the  magicians  feem  to 
have  been  the  reafon  why  he  was  not  convinced  by 
the  miracles  of  Mofes.  Yet  the  magicians  only 
repeated,  they  could  not  counteract  what  Mofes 
had  done,  nor  refcue  Egypt  from  the  heavy  judg- 
ments which,  by  his  miniftry,  were  inflifted  on  it. 
But  here  was  a  miracle  which  they  could  not  repeat 
or  imitate — which  they  confefTed  was  done -by  the 
power  of  God  moft  high.  Yet  on  Pharaoh  it  had 
no  e.HTedt.  He  had  already  refilled  more  evidence 
than  a  reafonable  man  would  require.  He  had 
broken  his  word  with  Mofes  when,  under  the  plague 
of  frogs,  he  promifed  to  let  the  people  go,  and  do 
facrihce  unto  the  Lord.  Having  thus  depraved  his 
judgment  by  refifting  clear,  and  full,  and  ftrong- 
evidence;  having  forfeited  his  honour,  by  breaking 
his  word  pledged  to  Mofes,  and  in  a  matter  in 
which  God  was  concerned ;  it  was  not  hard  for  him 
to  go  further  in  the  road  of  obftinacy,  and  to  re- 
iift  the  force  of  this  miracle  alio,  though  in  the 
opinion  of  his  own  m.aoicians  it  was  done  by. the 
power  of  God  omnipotent. 

Thus  v/ere  matters  circumftanced,  when  God 
commanded  Mofes  to  ftand  in  Pharaoh's  w^ay  as  he 
went  to  the  river  early  in  the  morning,  and  to  fay 
unto  him,  "  Thus  faith  the  Lord,  let  my  people 
go,  that  they  may  ferve  me.  Elfe,  if  thou  wilt  not 
let  my  people  go,  behold,  I  will  fend  fwarms  of 


Part  III.  Hiji on  of  Pharaoh.  47 

flies,"  or  of  ncfxious  venomous  infedls,  "  upon  thee 
and  upon  thy  fervants,  and  upon  thy  people,  and 
into  thy  houfes :  And  the  houles  of  the  Egyptians 
fhall  be  full  of  fwarm:i  of  flies,  and  aUb  the  ground 
on  which  they  go — to-morrow  fliall  this  fign  be.'* 
At  the  fame  time,  God  declared  that  he  would 
proted  the  land  of  Gofhen,  in  which  his  people 
dwelt,  fo  that  no  fwarms  of  flies  fliould  be  there — 
"  To  the  end,"  faid  God  to  Pharaoh,  *'  thou  mayeft 
know,  that  I  am  the  Lord  in  the  midfl:  of  the  earth." 
When  it  is  confidered  that,  in  moft  languages,  the 
word  which  fignifies  the  earthy  is  frequently  re- 
flirained  to  fignity  a  particular  country,  efpecially 
that  country  of  which  the  difcourfe  treats,  there 
will  remain  but  little  doubt,  that  the  meaning  of 
the  expreflion,  /  am  the  Lord  in  the  midjl  of  the 
earthy  is,  that  God  was  the  Lord,  the  fapreme  king 
and  governor  of  Egypt ;  and  by  the  divifion  which 
he  would  put  between  the  Ifraelites  and  Egyptians, 
he  would  manifeft  himfelf  to  be  fo — the  great, 
the  almighty  difpofer  of  judgments  and  bleflings 
througlx  the  land. 

According  to  the  word  of  Mofes,  when  the  mor- 
row came,  there  came  with  it  "  a  grevious  fwarm 
of  flies  into  the  houfe  of  Pharaoh,  and  into  his 
fervants'  houfes,  and  into  all  the  land  of  Egypt ; 
The  land  was  corrupted  by  realbn  of  the  fwarm 
of  flies." 

.  In  great  diftrefs,  Pharaoh  fent  and  called  Mofes 
and  Aarop,  and  fiid  to  them,  "  Go  ye,  facrifice 
to  your  God  in  the  land."  But  however  he  may 
have  l;?een  aflcded  by  this  plague;  however  his 


48  dbfervattGm  on  the.  I) If.  t. 

heart  may  have  relented  under  the  chaflifement  of 
thofe  venomous  infects,  his  offer  of  indulgence  to 
the  Ifraelites  to  facrifice  to  God  in  the  land  of 
Egypt,  was  far  (liort  of  the  demand  which  God 
had  made.  It  was  a  compromife  which  Mofes  had 
no  right  to  accept.  He,  therefore,  replied,  that 
it  would  be  improper  to  accept  this  offer,  becaufe 
they  muft  facrifice  "  the  abomination  of  the  Egyp- 
tians to  the  Lord  their  God"- — that  is,  bullocks j 
and  Iheep,  and  goats,  which  the  Egyptians  efteem- 
ed  as  facred  animals.  Continuing  his  plea,  he  al- 
leged, that  fliould  they  do  fo,  the  Egyptians  would, 
in  all  probability^  refent  it  fo  highly,  as  to  afTault 
and  ftone  them.  He,  therefore,  infifhed  on  his  firfl 
demand — leave  to  go  three  days  journey  into  the 
T/ildernefs,  that,  being  out  of  the  obfervation  of  the 
Egyptians,  they  might,  without  danger  of  increaf- 
ing  their  refentment,  facrifice  to  the  Lord  in  fuch 
manner  as  he  fhould  command  them. 

To  this  remonflrance  Pharaoh  then  confented, 
and  fald,  "  I  will  let  you  go,  that  you  may  facri- 
fice to  the  Lord  your  God,  in  the  wildernefs ;  only 
you  fhall  not  go  very  far  away;  and  added,  as  it 
were  in  the  fame  breath,  intreat  for  ms.  Mofes  re- 
plied, that  he  would  intreat  the  Lord  that  tne 
fwarms  of  noifome  il.ies  which  filled  the  country, 
might  depart  from  Pharaoh  and  from  his  fervants, 
"and  that  on  the  very  next  day.  At  \^t\.q  fame  time 
he  cautioned  Pharaoh,  who  had  once  failed  oi  ful- 
filling hi.-^  promife  to  him,  "  not  to  deal  diZz€\xi-'^-Xj 
any  more  in  not  letting  the  people  go  to  facrifiGs 
to  the  Lord.". 


Part  III.  HiJIory  of  PJiaraofi.  49 

When  Mofes  withdrew,  he  intreated  the  Lord ; 
and  the  Lord  did  according  to  the  prayer  of  Mofes : 
He  removed -the  fwarms  of  flies  fo  entirely^  that 
there  remained  not  one.  But  behold  the  ingrati- 
tude and  dupHcity  of  Pharaoh !  When  dehvered 
from  the  torment  of  the  flies,  inft:ead  of  regarding 
his  promife,  he  "  hardened  his  heart  at  this  time 
alfo,  neither  would  he  let  the  people  go."  To 
fuch  meannef^'does  the  perfifling  in  a  wicked  pur- 
pofe  drive  infatuated  men*  The  proud ^fld  covet- 
ous are  the  moft  apt  to  fall  into  it.  PrJdc  prevents 
amendment,  by  reprefenting  a  change  of  conduft 
to  be  a  confeflion  of  having  adted  wTong :  and  co- 
vetoufnefs  cannot  bear  to  relinquifh  any  point  from 
which  gain  is  expedled.  Thefe  feem  to  have  been 
the  leading  properties  of  Pharaoh's  heart,  and  they 
confpired  to  fink  him  into  that  fatal  obftinacy  and 
wretched  meannefs  which  ended  in  his  deftrudtion. 

Notwithftanding  the  bafenefs  of  Pharaoh's  con- 
duft,  God  fent  Mofes  to  him.  again  with  the  fame 
requifition  to  let  his  people  go,  made  in  the  name 
of  the  Lord  God  of  the  Hebrews.-  If  he  refufcd  to 
comply,  Mofes  was  to  denounce  a  very  grievous 
murrain  on  the  next  day,  which  fliould  be  fatal  to 
the  cattle  of  the  field ;  to  the  horfes,  and  afles,  and 
camels,  and  oxen,  and  flieep.  At  the  fame  time, 
he  was  to  inform  Pharaoh,  that  the  cattle  of  the 
Iiraelites  (hould  be  entirely  and  abfolutely  exempt 
from  that  calamity. 

The  latal  day  came,  and  the  deftrudlive  mur- 
rain came  witli  it.  The  cattle  of  the  Egyptians 
died  in  great  numbers,  but  of  the  cattle  of  the  If- 

H 


$o  Ohfervations  on  the  Dif.  T. 

raelites  not  one.  Of  this  latter  circumilance  Pha- 
raah  fent  particularly  to  inquire,  and  found  it 
ilricftly  true.  This  diftinguilhing  mark  of  God's 
favour,  however,  opened  not  his  eyes  3  nor  did  the 
coniideration  which  it  was  obvious  to  make,  that 
no  relief  was  to  be  had  from  the  gods  of  Egypt 
whom  they  worfliipped  (feeing  their  facred  animals, 
equally  with  their  other  cattle,  were  vi6lims  to  the 
fatal  murrain)  abate  the  pride  and  obftinacy  of  his 
temper,  but  increafed  them  both — "  his  heart  was 
hardened,  and  he  did  not  let  the  people  go." 

Without  dirediing  Mofes  to  apply  again  unto 
Pharaoh,  God  commanded  to  "  take  handfuls  of 
afhes,'  and  to  fprinkle  it  towards  the  heaven  in  the 
fight  of  Pharaoh ;  and  it  fhall  become,"  faid  God, 
*'  fmall  duft  in  all  the  land  of  Egypt,  and  (hall 
be  a  bile  breaking  forth  with  blains  upon  man,  and 
upon  beafl,  throughout  all  the  land  of  Egypt." 
Mofes  did  as  he  was  commanded,  and  the  alhes 
which  he  threw  up  toward  heaven  infected  the  air, 
produced  biles  with  inflammation,  upon  man,  and 
upon  beaft.  Nor  were  the  magicians  exempts 
Smitten  with  the  bile,  they  no  longer  contended 
with  Mofes,  but  retired  from  his  prefence. 

Of  the  magicians  we  have  nothing  fince  theii 
failure  in  the  m/iracle  of  the  lice.  Probably  they  had 
attended  on  all  the  adtions  of  Mofes,  but  without 
any  further  attempt  to  imitate  his  miracles.  Pro- 
bably, too,  they  had  been  Pharaoh's  principal  ad- 
vifers,  and  had  dictated  to  him  that  condu6b,  which 
he  had  fo  fatally  purfued.     What  now  happened 

them  oueht  to  have  convinced  them  and  Pha- 


v^ 


*to 


Part  III.  Hijlory  of  Pharaoli.  ^      51 

raoh,  and  all  his  courtiers  and  people,  that  God, 
in  whofe  name  Mofes  adted,  was,  in  truth,  the  God 
of  heaven  and  earth,  almighty,  fupreme  over  all 
nature,  from  whofe  power  nothing  was  exempt,  to 
whofe  judgments  all  wicked,  impenitent  men  were 
fubje(5ted,  and  whofe  bleflings  no  ftrength  or  influ- 
ence was  able  to  turn  afide  from  his  chofen  ob- 
jeifls.  Duty,  reafon,  common  fenfe  and  prudence, 
therefore,  required  them  to  fubmit  to  this  God, 
and  obey  his  will ;  particularly  to  let  the  Ifraelites 
go  from  their  fervitude,  as  he  had  commanded 
Pharaoh  to  do. 

In  this  cafe,  no  reafonable  excufe  could  be  made, 
no  apology  for  their  conduct  could  be  offered. 
They  had  feen  the  moft  flupendous  miracles 
wrought  by  Mofes  at  the  command  of  God,  to  efta- 
bhfh  the  authenticity  of  his  commiffion,  and  to 
chaftife  Pharaoh,  and  his  courtiers,  and  people,  for 
their  obflinacy  and  incredulity.  Yet  they  beHeved 
not,  nor  fubmitted  themfelves  to  the  will  of  this 
God ;  but  ftubbornly  determined  to  keep  the  If- 
raelites in  their  fervice,  notwithflanding  all  he  could 
do  to  them. 

Perfonal  chaftifement  for  their  flagitious  con- 
dufl,  the  magicians  feem  hitherto  to  have  efcaped. 
It  now  came  on  them  in  common  with  the  men 
and  brutes  of  Eg}'pt.  Equally  hardened  with  their 
mafter,  and  having,  probably,  been  the  principal 
means  of  hardening  him,  defervedly  did  they  par- 
take in  his  punifhment. 

At  the  clofe  of  the  account  of  this  judgment, 
it  is  faid,  "  And  the  Lord  hardened  the  heart  of 


^z  Olfdrvations  on  the  Dif,  I, 

Pharaoh,  and  he  hearkened  not  unto  them ;  as  the 
Lord  had  ipoken  unto  Mofes."  The  reference 
from  this  latter  expreffion  is,  in  the  margin  of  our 
Bible,  made  to  that  text,  where  God  threatens  to 
harden  Pharaoh's  heart,  if  he  attended  not  to  the 
miracles  which  Mofes  was  to  do  before  him.  Pha- 
raoh*s  obftinate  refifcance  againft  the  other  mira- 
cles, is  exprelled  by  his  hardening  his  heart,  or  by 
his  heart's  being  hardened.  The  two  phrafes  mean 
the  fame  thing ;  for  Bifliop  Patrick  hath  remarked, 
that  the  words  for  both  are  in  the  Hebrew  text 
the  fame.  There  is,  therefore,  no  good  ground 
for  the  rendering  of  chap.  vii.  13.  which  our  tranf- 
lators  have  given,  he  hardened  Pharaoh's  heart :  no 
perfon  is  named,  but  only  the  fadt  alTerted,  that 
Pharaoh's  heart  was  hardened.  In  this  fenfe,  the 
LXX  have  rendered  this  verfe,  x.ur>x'"<^^*  ^  xx^ho^ 
^a^a0.  Ill  this  fenfe  God  explains  himfelf  to  Mofes' 
in  the  next  verfe,  "  Pharaoh's  heart  is  hardened" — ^ 
iSiSafvircci  5  Kafhcc  ^ap«w — Pharaoli's  heart  is  Jiout^  is 
chjiinate.  The  ilate  of  his  heart  is  declared,  but 
iio  agent  is  pointed  out. 

But  in  chap.  ix.  12.  the  a6l  of  hardening  Pha- 
raoh's heart  is  afcribed  immediately  to  God.  The 
queflion  then  will  be.  In  what  way,  or  rather  in 
what  {t\\{Q^  did  God  harden  Pharaoh's  heart? 
Certainly  not  by  infufmg  pofitive  hardnefs  and  ob- 
ftinacy  into  it.  That  would  have  been  counter- 
:ad:ing,  by  his  almighty  power,  thole  miracles, 
which  his  goodnefs  had  directed  his  fervant  Mdfes 
to  perform  for  Pharaoh's  conviAion. 

T'lie  tenor  of  God's  conduct  toward  Pharaoh 


Part  III.  Hijlovy  of  'Pharaoh  ^ 

ihows  that  he  treated  him  as  a  free  agent,  endowed 
with  rcafon,  and  having  a  will  of  his  own,  and  a 
capacity  of  determining  that  will ;  either  to  let  the 
Ilraehtes  depart  from  his  country  at  the  requificioa 
of  God,  or  to  endeavour  to  retain  them  in  his  fer- 
vice.  God  determined  to  treat  him  accordingly — . 
to  give  him  ample  and  fufBcient  motives  and  argu- 
ments to  convince  his  reafon  and  judgment,  that 
he  who  demanded  the  Ifraelites  of  him,  was  indeed 
God  almighty,  the  Lord  of  heaven  and  earth,  and 
of  all  things  in  them.  If  he  complied,  all  was  well : 
if  he  refufed,  the  judgments  of  God  v/ere  to  fall 
upon  him. 

God,  who  knew  his  proud,  and  obftinate,  and 
covetous  tem.per,  knew  the  conduct  he  v/ould  pur- 
fue;  and,  therefore,  told  Moles,  he  would  not  let 
the  people  go,  without  a  mighty  hand.  For  which 
reafon,  faid  God,  "  I  will  ftretch  out  my  hand,  and 
fmite  Eg3'pt  with  all  my  wonders  which  I  will  do 
in  the  midft  thereof;  and  after  that  he  will  let  you 
go."  Exod.  iii.  19,  20.  Take  this  with  you  as  a 
key,  and  the  whole  hifbory  is  intelligible  and  plain  j 
but,  on  other  ground,  it  is  inconfiftent  with  the 
nature  of  God,  and  not  \o  be  underftood.  For, 
in  faft,  Pharaoh  did,  at  lad,  confent  that  the  If- 
raelites fhould  go,  from  among  his  people,  accord- 
ing to  the  utmoft  meaning  of  the  requifition  of 
God  by  Mofes — go  even  where  they  lifted,  and 
take  their  families,  and  their  flocks  and  herds  with 
them,  and  facrifice  to  the  Lord  as  they  had  dcfircd 
■ — requefting,  at  the  fame  time,  their  bleffing  on 
him.     Had  God  hardened  Pharaoh's  heart,  by  in- 


'154  Objervattons  on  the  Dif.  L 

fufing  obftinacy  and  ftubbornnefs  into  it,  is  it  pof- 
fible  Pharaoh  could  have  adted  in  this  manner? 
for  who,  in  this  fenfe,  can  refift  the  will,  or  con- 
troul  the  decrees  of  God  ? 

The  fum  of  the  matter  feems  to  be  this :  The 
time  was  come,  to  fulfil  the  promife  made  to  Abra- 
ham; to  bring  his  pofterity  out  of  the  land  in 
which  they  were  ftrangers  and  fervants ;  to  judge, 
that  is,  to  punilli  that  nation  who  had  held  them 
in  bondage,  and  to  give  them  the  land  of  the  Ca- 
naanites,  whofe  iniquity  was  now  ripe  for  the  ven- 
geance of  God :  he,  therefore,  determined  to  ac- 
conipliili  his  promife.  All  things  are  in  his  hand; 
s.nd  any  means  he  (hall  ufe  moll  effectually  anfwer 
his  purpofe.  He  could  have  fent  the  Ethiopians, 
or  the  Phenician  (liepherds  to  have  overrun  Egypt 
s.  fecond  time,  and  have  delivered  his  people  by 
their  means.  Any  nation,  fupported  by  his  power, 
would  have  reduced  Egypt  to  fubmiffion,  as  the 
Perfians,  Aflyrians,  and  Romans  afterwards  did. 
There  went  out  from  Egypt  fix  hundred  thoufand 
of  the  Ifraelites  that  were  men.  And,  when  num- 
bered, two  years  after,  they  amounted,  exclufive 
of  the  tribe  of  Levi,  to  fix  h^mdred  and  three 
thoufand,  five  hundred  and  fifty  men,  fit  for  war. 
From  this  multitude  armies  might  have  been  form- 
ed capable,  at  leafl,  of  forcing  their  way  out  of 
Egypt,  had  God  feen  proper  to  make  ufe  of  force, 
or,  indeed,  of  any  human  means  for  the  deliverance 
of  his  people.  But  he  chofe,  in  this  matter,  to  a(5t 
confpicuoufiy  by  bimfelf,  that  he  might  convince 
Kot  only  the  Egyptians,  but  the  Ifraelites — ail  who 


Part  III.  Hijhry  of  Pharaoh,  55 

(hould  hear  of  his  wonders  in  Egypt,  that  he  alone 
is  God,  the  Creator,  Preferver,  and  Governor  of 
all  things  3  the  only  objed  of  the  worfliip  and  ado- 
ration of  men  i  the  Almighty,  who  can  do  what  he 
pleafes  in  heaven  and  in  earth ;  that  he  needed  not 
the  force  of  armies  to  accomplifh  his  purpofes,  all 
the  elements  of  the  world,  all  the  powers  of  nature 
being  at  his  command ;  that  he  could  make  the 
mod  infignificant  things  in  the  creation,  frogs,  flies, 
lice,  dull,  the  inftruments  of  his  vengeanre  on  a 
proud  opprefibr,  who  deliberately  refilled  his  will. 
He  knew,  for  he  knoweth  all  things,  the  obftinate 
and  flubborn  temper  of  Pharaoh :  that  he  would 
not,  without  great  reludance,  part  with  the  Ifra- 
elites,  from  whofe  fervitude  he  acquired  both  dig- 
nity and  profit.  He  knew  the  per\^erfe,  fullen,  and 
humorfome  difpofition  of  the  IfraeUtes^  that  if  their 
own  efforts  were  employed  for  their  deliverance, 
they  would  afcribe  the  whole  fuccefs  of  it  to  them-' 
felves,  and  fweli  with  vain-glory,  and  confidence  ia 
their  own  arm  and  military  prowefs. 

The  wifdom  of  God  faw  beft  to  proceed  in  a 
manner  that  fhould  open  a  way  for  the  manifefta- 
tion  of  his  power,  and  majefty,  and  goodnefs,  not 
only  to  the  Egyptians  and  Ifraelites,  but  to  the 
whole  world.  To  humble  the  flubborn  heart  of 
obflinate  Pharaoh,  and  oblige  him,  how  much  fo- 
ever  againft  his  will,  not  only  to  confent  to  the  de- 
parture of  the  Ifraelites,  but  to  fend  them  out  of 
the  country  by  his  own  order ;  and  to  induce  the 
Egyptians  to  hire  them  to  haflcn  their  departurtf^ 
by  lending,  or  rather  giving  them  fuch  things  as 


^6        .  Obfervations  on  the  Dif.  L 

they  required,  gold,  and  filver,  and  jewels,  and 
clothing:  And  that  the  Ifraelites,  obferving  that, 
no  exertions  ot  their  own  were  required,  no  war, 
no  fighting,  no  plots  or  ftratagems,  but  only  to 
"  ftand  ftiil  and  fee  the  falvation  of  God,"  might 
be  the  better  difpofed  to  afcribe  the  whole  glory 
of  their  deliverance  to  his  power  and  goodnefs,  and 
the  more  readily  yield  their  faith,  and  hope,  and 
obedience  to  him^     Befides, 

The  wonders  wrought  in  Egypt  would  be  made 
known  to  all  the  nations  with  whom  the  Egyptians 
had  any  intercourfe,  and  the  fear  and  dread  of  the 
God  of  Ifraei  would  be  the  neceflary  confequence. 
The  more  Pharaoh  ftruggled  againft  the  power  of 
God,  the  more  would  that  power  be  difplayed  in 
his  humiliation  and  deftrudlion :  and  the  greater 
the  difficulties  were  which  attended  the  deliverance 
9f  Ifraei,  the  more  glorious  would  that  deliverance 
be  in  itfelf,  and  the  more  aflonifhing  to  all  who 
heard  of  it  5  nor  could  it  fail  to  imprefs  them  with 
the  opinion  that  the  God  of  Ifraei  w^as  the  God 
and  Governor  of  all  things,  to  whom  all  the  ele- 
ments of  the  world,  and  all  the  powers  of  nature, 
were  fubjectj  and  whofe  will  it  was  both  their  in- 
tereft  and  duty  to  obey. 

That  the  obftinacy  of  the  king  of  Egypt  might 
not  difcourage  Mofes,  and  make  him  defifb  from 
his  attempt  to  deliver  his  nation^  God  warned  him 
of  that  obftinacy,  and  told  him  that  Pharaoh  would 
not  let  the  people  depart  from  his  fervice,  but  with 
a*  mighty  hand ;  that  is,  under  the  infliftion  of 
great  judgments  J  yet  at  the  laft  he  would  let  them 


"Part  ili.  Hiftory  of  P/iaraoL  r^'y 

go.  Accordingly,  every  melTagc  which  Mofes  car- 
ried from  God  to  Pharaoh  was  precifely  the  fame, 
without  augmentation  or  diminution,  "  Let  my 
people  go,  that  they  may  ferve  me."  If  Pharaoh 
refufed,  Ibme  judgment,  which  was  particularly 
fpecified,  and  the  time  fixed,  was  to  corne  on  him 
and  his  people  j  if  he  complied,  no  judgment  was 
to  follow.  So  that  Pharaoh's  difobeying,  or  obey- 
ing the  requifition  of  God,  was  to  be  treated  in  a 
ver}'  different  manner.  In  the  former  cafe,  he  be- 
came the  object  of  God's  juftice  3  in  the  latter,  of 
his  mercy. 

What  then,  it  may  be  afked,  are  we  to  under- 
ftand  by  God's  hardening  Pharaoh's  heart.''  I  an- 
fwer,  the  fame  that  we  are  to  underfland  by  his 
hardening  the  heart  of  any  other  wicked  perfon. 
He  dealt  with  Pharaoh  by  the  fame  rule  by  which 
he  deals  with  all  others-^-the  rule  of  juftice  and 
mercy — mercy  where  it  can  be  Ihown,  juftice 
where  perverfity  of  condudl  has  excluded  mercy. 

It  is  a  common  obfervation,  that  repeated  fin- 
ning feareth  the  confcience ;  that  is,  it  hardeneth 
the  heart.  So  that  by  habit  a  man  may  come  to 
commit  fins  without  reluftance,  or  check  of  con- 
fcience, or  any  apprehenfion  of  the  difpleafure  of 
God,  which,  at  firft,  made  him  fliudder  and  trem* 
blc.  Thofe  checks  of  confcience,  v.hich  were  at 
iirft  very  uneafy  to  him,  gradually  lofe  their  force, 
and,  at  length,  give  no  trouble.  In  truth,  he  feels 
them  not ;  his  heart  is  hardened,  and  he  no  longer 
cares  or  thinks  what  God  hath  commanded  or  for- 
bidden. 

I 


5S  ObferOations  on  the  Drf.  1 

Some  things,  we  know,  are  foftened  and  melted^ 

while  other  things  are  hardened  by  the  fire.     Is 

.the  nature  of  the  fire  different  ?  or  is  it  the  different 

nature  of  the  fubftances  applied  to  it,  that  occa- 

lions  the  different  effedh  ? 

When  a  perfon  hath  long  continued  in  a  courfe 
of  fin,  hath  perpetually  difobeyed  the  known  will 
of  God,  hath  refilled  the  difpenfation  of  his  pro- 
vidence, the  admonitions  of  his  confcience,  the 
influence  of  divine  grace,  the  infpirations  of  the 
Holy  Spirit,  and  all  the  means  of  repentance  and 
holinefs,  fo  that  they  have  no  longer  any  effeft 
upon  himj,  is  there  any  impropriety  in  faying  that 
God  hath  hardened  his  heart ;  though  the  meani 
by  which  it  is  hardened,  be  the  very  means  which 
God  hath  appointed  to  render  it  foft,  and  pliable, 
and  obedient  to  his  heavenly  will?  When  the 
abandoned  finner  hath  brought  himfelf  into  this 
wretched  (late,  where  is  the  injuftice,  fliould  God 
withdraw  his  holy  fpirit  from  him,  and  leave  him 
to  follow  his  own  vile  imagination — to  that  repro- 
bate mind  which  works  all  inquity  with  greedinefs  ? 
Whether  God  withdraws  his  grace  from  him,  be- 
caufe  he  will  make  no  ufe  of  it ;  or  whether  he 
hath  fo  hardened  his  heart,  by  repeatedly  refilling 
and  acting  contrary  to  the  imprellions  of  goodnefs 
made  on  him  by  the  fpirli  of  God,  it  comes  to  the 
fame  thing ;  and  what  is  faid  of  the  one,  may  jufl 
as  well  be  faid  of  the  other  ftate.  If  God  take 
his  grace  and  holy  fpirit  from  him,  his  heart  will 
be  hardened,  and  God  may  be  faid  to  harden  it ; 
not  indeed  by  infufing  obflinacy  into  him,  but  be- 


Part  III.  Hijlory  of  Pharaoh,  55 

caufe  he  would  make  no  ufe  of  that  grace  and 
thofe  infpirations  of  the  fpirit  which  were  intended 
to  render  him  capable  of  that  obedience  to  his  will 
which  God  requires. 

All  the  miracles  wrought  by  Mofes,  which  are 
fometimes  called  figns,  were  wrought  for  the  con-, 
vidlion  of  Pharaoh — to  be  figns  to  him,  that  the 
Lord  God  of  the  Hebrews,  who  demanded  the 
Ifraelites  of  him,  was  God  Almighty.  Being 
wrought  by  his  command,  there  is  no  impropriety 
in  faying  he  wrought  them.  But,  inftead  of  con- 
vincing Pharaoh,  they  unhappily  proved  the  occa- 
sion of  increafmg  his  obftinacy.  For,  whenever 
they  were  removed,  and  he  faw  there  was  refpite, 
he  hardened  his  heart.  God  is,  therefore,  faid  to 
harden  his  heart,  becaufc  what  he  did  for  his  con- 
vidion  produced  that  effect. 

This  is  the  moft  that  can  be  made  of  that  ex« 
predion,  confidently  with  the  nature  of  God  and 
the  nature  of  man.  And  it  ought  to  convince  us 
of  the  necelTity  of  conforming  ourfelves  to  the  will 
of  God,  and,  on  all  occaiions,  doing  what  he  com- 
mands; lefl,  by  perpetually  refifling  his  will,  and 
the  evidences  of  it  which  he  lays  before  us,  we 
harden  ourfelves  in  iniquity,  provoke  him  to  anger, 
and  bring  his  judgments  on  us. 


ta^c^ 


DISCOURSE  L 


JPART  THE  FOURTH, 


«c 


OBSERVATIONS  ON  THE  HISTORY  Op 
PHARAOH. 


Wi 


E  have  feen,  that  when  Mofes,  at  the  Goni- 
mand  of  God,  fprinkled  afhes  towards  heaven,  it 
became  a  bile,  with  inflammation,  upon  man  and 
beaft,  throughout  the  land  of  Eg)'pt.  So  long, 
and  ib  repeatedly  had  Pharaoh  hardened  himfelf 
againft  the  miraculous  evidence  which  God  gave 
him  that  Mofes  was  indeed  fent  to  demand  the 
dirmiffion  of  the  Ifraelites  from  his  fervice,  that  it 
was  no  trouble  to  him  to  refill  the  force  of  this 
miracle  alfo.  God  is,  therefore,  faid  to  harden  his 
heart,  becaufe  the  means  which  God  ufed  for  his 
convidion,  only  made  him  more  obflinate  in  his 
perverfenefs  and  impiety.  For  which  reafon  God 
feemsj  at  this  time,  to  have  given  him  up  to  his 
own  reprobate  mind,  and  to  have  palled  the  fen- 
tence  of  deflruftion  upon  him.  But  lej:  us  attend 
to  his  hiilory,  and  take  the  circumfrances  as  they 
fife  there. 


Part  IV.  Hipry  of  Pharaoh.  ^t 

Notvvithftanding  the  obftinate  behaviour  of  Pha- 
raoh under  the  judgment  of  the  biles,  and  that  it 
was  faid,  God  had  hardened  his  heart,  Mofes  was 
fent  again  to  him,  to  repeat  his  original  demand — 
"  Thus  faith  the  LOrd  of  the  Hebrews,  let  my 
people  go,  that  they  may  ferve  me.  For  I  will, 
at  this  time,  fend  all  my  plagues  upon  thine  heart, 
and  upon  thy  fervants,  and  upon  thy  people,  that 
thou  mayeft  know  that  there  is  none  like  me  in  all 
the  earth.  For  now  I  will  ftretch  out  my  hand, 
that  I  may  fmite  thee  and  thy  people  with  pefti- 
lencej  and  thou  fhalt  be  cut  off  from  the  earth. 
And,  in  very  deed,  for  this  caufe  have  I  raifed  thee 
up,  for  to  Ihow  in  thee  my  power ;  and  that  my 
name  may  be  declared  throughout  all  the  earth.'* 

It  may  be  neceffary  here  to  refolve,  if  v^e  can, 
a  difficulty  which  arifes,  and  which,  I  truft,  is 
fully  expreifed  in  the  following  queftion :  Why 
was  Mofes  fent  again  to  Pharaoh,  after  God  had 
hardened  his  heart;  that  is,  had  withdrawn  his 
grace  and  holy  fpirit  from  him,  had  blinded  his 
reafon  and  underftanding,  fo  that  it  was  impoffibic 
he  fliould  obey? 

To  this  it  has  been  thought  fufficient  to  reply, 
that  God  dealt  with  Pharaoh,  as  Pharaoh  dealt 
with  the  Ifraehtes.  He  demanded  of  them  brick 
without  ftraw;  and  God  demanded  of  him  obedi- 
ence, when  he  was  rendered  incapable  of  paying  it. 
To  diflent  from  the  opinions  of  great  and  good 
men  is  painful.  But  when  it  is  confidered,  that 
Pharaoh's  demand  of  the  fame  tale  of  bricks  from 
the  Ifraelites,  after  the  ftraw  was  withheld,  which 


tiZ  Obfervatlons  on  tJie  Dif.  L 

they  iifed  to  deliver  in  when  they  were  furniftied 
with  ftraw,  was  unjuft  and  cruel,  I  cannot  periuade 
myfelf  that  God  would  imitate  that  condud  even 
towards  Pharaoh.  Goodnefs  and  mercy  are  the 
rule  of  all  his  adions,  and  nothing  inconfiflent 
with  them  ought  to  be  afcrlbed  to  him.  Befides; 
to  fay  that  Pharaoh  could  not  confent  to  the  de- 
parture of  the  Ifraelites,  becaufe  God  had  hardened 
iiis  heart,  or  had  entirely  withdrawn  his  holy  fpi= 
lit  from  him,  is  more  than  we  have  a  right  to  fay. 
The  demand  and  expoftulation  of  Mofes  fuppofe 
that  he  could  have  confented ;  and,  without  that 
liippolition,  they  are  irreconcilable  to  common  fenfe. 
The  fad,  too,  fupports  this  fuppofition;  for,  at 
the  laft,  he  did  kt  the  people  go,  and  requefted 
their  bleffing,  which,  at  lead,  mull  mean  their 
prayers  to  God  for  him. 

Whatever,  therefore,  may  be  the  meaning  of 
God's  hardening  the  heart  of  Pharaoh,  it  cannot 
imply  his  infufing  hardnefs  of  heart  into  Pharaoh, 
or  taking  his  grace  and  holy  fpirit  from  him,  fo 
that  he  might  not,  or  could  not  obey.  Thefe  fup- 
pofitions"  feem  to  be  the  fprouts  of  Calvinifm,  or  of 
that  fancied  decree  of  reprobation,  paffed,  from 
eternity,  againft  a  part  of  mankind,  in  order  to 
make  the  jufdce  of  God  the  more  confpicuous  to 
the  world,  in  the  punilhment  of  their  wickednefs; 
as  if  there  would  be  no  room  for  the  juftice  of 
God,  without  that  abominable  decree  of  reproba- 
tion. Juilice  confifts  in  treating  things  according 
to  truth,  not  in  making  men  bad,  for  the  fake  of 
Aiifiiding  punilliment  upon  them.     God  is  ever 


fart  IV-  mpry  of  Pharaof:.  6^ 

reprefented,  in  his  holy  word,  as  being  folicitous, 
through  goodnefs  and  mercy,  to  fave  men  from 
deftrudlion,  but  never  as  being  impatient  and 
hafty  to  punilh,  even  the  mod  abandoned  finner. 
No  impediments  u'ill,  therefore,  be  laid  by  himirj 
the  way  of  any  man's  obedience  >  nor  grace  and 
ftrength  rcfufed  fufficient  to  enable  him.  to  do  his- 
duty. 

There  is  another  pofition  alleged  to  juftify  the" 
conduit  of  God  in  demanding  the  difmiflfion  of 
the  Ifraelites,  after  he  had  hardened  Pharaoh's 
heart,  fo  that  he  could  not  obey  himj  namely, 
that  God  is  not  deprived  of  his  right  to  obedience 
by  any  incapacity  a  man  brings  on  himfelf.  But 
this  is  fliifting  the  ground,  and  fuppofes  Pharaoh's 
incapacity  of  obeying  God  to  have  arifen  from 
/iimfe/fi  and  not  from  God's  hardening  his  heart. 
On  this  ground,  however,  I  fufpeft,  the  pofition 
will  not  bear  examination.  Hath  a  mafter  a  right 
to  demand  the  fame  obedience  from  his  fervant, 
after  the  fervant  hath  careleflly  or  wilfully  befotted 
his  mind  and  underftanding,  or  di(?.bled  a  hand  or 
a  foot,  fo  that  he  cannot  fulfil  his  matter's  com- 
mands ?  And  fliall  we  account  for  God's  conduft 
on  principles  which  would  be  a  reproach  to  a  good 
man?  Of  God's  requiring  obedience  from  any 
man  above  his  capacity,  taking  into  the  account 
the  afliftance  and  ability  he  is  ready  to  give,  no  in- 
flancc  can  be  named :  A  remarkable  one  to  the 
contrary  is  ready  to  our  hand.  When  Adam  fell, 
he  weakened  and  depraved  his  nature,  and  de- 
prived it  of  the  holy  fpirit.     Did  God  continue  to 


64  Obfervattons  on  the  'Dif.  t, 

require  the  fame  obedience  of  him  which,  in  his 
innocence,  he  was  able  to  perform  ?  or  did  he  put 
him  under  a  new  covenant,  or  rule  of  life,  through 
the  Redeemer,  and  accept  his  repentance  and 
faith  inftead  of  obedience  which  was  without  fin  ? 

God  is  faid  to  do  thmgs  immediately  by  him- 
felf,  when  natural  means  apparently  produce  the 
effeft.  He  repleniflieth  the  earth,  and  maketh  it 
fruitful ;  yet  the  fun,  and  air,  and  rain,  the  labour 
and  tillage  of  man,  are  necelfary  to  this  end.  All 
thefe  God  hath  provided  and  appointed,  and  by 
his  direftion  they  confpire  to  produce  the  effedt. 
Through  all  nature,  the  primary  caufe  of  every 
thing  that  happens  is  in  him  by  whom  all  nature 
exifls  and  ad:s*  In  him  we  live  and  move«  The 
energy  by  which  we  think  and  adl  is  from  him; 
but  the  perverfity  of  our  thoughts  and  adions  is. 
'itom  perverting  the  powers  he  hath  given  to  us. 

God's  hardening  Pharaoh's  heart,  therefore,  can- 
not mean  his  infufmg  any  bad  quality  into  him, 
but  that  Pharaoh  previoufly  converted  all  the. 
?Tieans  of  conviction — all  the  miracles  and  judg- 
ments of  God,  into  occafions  of  obflinacy  and 
liardnefs  of  heart,  till  he  rendered  himfelf  infen- 
fible  of  the  motions  of  the  fpirit  of  God  in  him. 
That  was  his  reprobation,  and  made  him  ripe  for 
deftru6lion.  And  the  purport  of  the  remonftrance 
of  Mofes  v^'as  to  acquaint  him,  that  God  had  pre- 
ferved  him,  and  hitherto  kept  him  alive,  not  for 
his  own  fake,  but  for  the  fake  of  others — not  that 
there  was  any  hopes  of  his  amendment — but  to 
CQiivince  him,  by  awful  and  certain  judgments. 


i^art  IV.  Uijlory  of  Pliaraok  6f^ 

that  there  was  none  like  God  in  all  the  earth.  And 
alio,  that  by  cutting  him  off  in  fome  remarkable 
manner,  he  might  make  him  fuch  an  inftance  of 
his  power  as  Ihould  declare  his  name  throu<yhout 
all  the  world. 

To  give  this  remonftrancc  the  more  effed,  Mo- 
fes  warned  him,  that  if  he  ftill  exalted  himfelf,  and 
would  not  let  the  people  go,  God  would,  on  the 
very  next  day,  at  that  time  of  it,  "  caufe  it  to 
rain  a  very  grievous  hail,"  fuch  as  before  had  never 
happened  in  Egypt,  To  this  declaration  a  kind 
admonition  from  the  goodnefs  of  God  was  added  ; 
namely,  to  bring  all  the  cattle  that  were  left  of  the 
murrain  out  of  the  field,  and  to  (belter  them,  and 
alfo  their  fervants,  from  the  ftorm.  Thofe  Egyp- 
tians who  believed  Mofes,  and  for  whofe  fakesj, 
probably,  this  caution  had  been  given,  did  as  they 
were  directed;  and,  fecuring  their  fervants  and 
cattle  under  cover,  preferved  them.  Others,  who 
difregarded  the  admonition,  left  their  cattle  and 
fervants  abroad,  and  deflrudion  overtook  them :  for 
at  the  time  appointed  on  the  morrow,  Mofes,  at  the 
command  of  God,-  ftretched  forth  his  rod  toward 
heaven,  and  the  ftorm  came;  rain,  and  hail,  and 
lightning,  and  thunder,  dreadfully  mixed  together, 
and  poured  with  terrible  impetuofity  on  the  ground  ; 
very  grievous,  fuch  as  before  had  never  been  feen  in 
Egypt.  The  men  and  cattle  that  were  in  the  field 
were  killed;  the  trees  were  broken,  and  all  the  pro- 
duce of  the  earth  that  was  grown  up  was  deftroyed* 
iFrom  this  horrible  calamity  the  land  of  Gofhen  was 
exempt :  no  hail  fell  there,  no  ftojitn  allailed  it. 

K 


66  Objervations  on  the  Dif.  I 

What  makes  this  miracle  the  more  extraordinary 
k,  that  little  or  no  rain  falls  in  Lower  Egypt :  the 
country  is  rendered  fruitful  by  the  Nile,  which, 
annually  overflowing  its  banks,  fills  the  canals  cut 
through  the  flat  country,  and  furnillies  water  fo? 
the  gardens  and  corn  grounds. 

During  this  fborm,  Mofes  and  Aaron  were  called 
to  Pharaoh.  He  feems  to  have  been  deeply  af- 
fe6ted  by  this  tremendous  florm,  and  to  have 
formed  good  refolutions  of  amendment.  *'  I  have 
iinned,"  laid  he,  "  this  time.  The  Lord  is  righte- 
ous, and  I  and  my  people  are  wicked.  Intreat 
the  Lord  that  there  be  no  more  mighty  thunder- 
ings  and  hail ;  and  I  will  let  you  go,  and  ye  fhall 
ftay  no  longer."  Mofes  replied,  that  as  foon  as  he 
had  got  out  of  the  city,  he  would  fpread  abroad 
his  hands  unto  the  Lord ;  "  and  the  thunder,'* 
faid  he,  "  Ihall  ceafe,  neither  fliall  there  be  any 
more  hail ;  that  thou  mayeft  know,"  as  well  in 
their  removal  as  in  their  inflidiion,  "  that  the  earth 
is  the  Lord's."  But,  as  for  thee  and  thy  fervants, 
I  know  that  "  ye  will  not  yet  fear  the  Lord  God." 
Mofes  did  as  he  had  promifed.  He  "  fpread 
abroad  his  hands  unto  the  Lord ;  and  the  thun- 
ders and  the  hail  ceafed,  and  the  rain  was  not 
poured  on  the  earth."  But  behold  the  vanity  cf 
good  refolutions  formed  in  our  own  ftrength,  of 
the  purpofes  of  amendment,  which  calamities  force 
on  us !  When  the  ftorm  w^as  over,  and  calm  and 
funlhine  had  returned,  Pharaoh  thought  no  mors 
of  his  promife  or  good  refolutions :  *^  He  finned 
yet  more,  and  hardened  his  heart,  he  and  his  fer- 


Part  IV.  Hijiory  of  Pharaoh.  6  j 

vants ;  neither  would  he  let  the  children  of  Ifrael 
go;  as  the  Lord  had  Tpoken  by  Moles,"  and  as 
Mofes  had  lately  predided  to  Pharaoh.     In  chap. 
jx.  34.  it   is  laid,  that  Pharaoh  "  hardened   his 
heart."     In  the  35th  vcrfe,  it  is  faid,  "  and  the 
heart  of  Pharaoh  was  hardened."     In  chap.  x.  i. 
k  is  recorded,  that  the  Lord  faid,  "  I  have  hard- 
ened his  (Pharaoh's)  heart."     How  it  may  ajipcar 
to  others,  I  know  not :  to  me  it  appears,  that  thcfe 
three  phrafes,  relating  to  the  fame  event,  under 
the  fame  circumftances,  muft  mean  the  fame  thing : 
they  exprefs  the  fa6l,  that  Pharaoh's  heart  con- 
tinued hard,  and  obftinate,  and  unrelenting,  when 
the  llorm  of  hail  was  over;  notwithftanding  the 
goodnefsof  God,  in  warning  the  Egyptians  to  take 
care  of  their  fcrvants  and  cattle  under  the  impend- 
ing calamity,  and  in  making  the  ftorm  to  ceafc  at 
Pharaoh's  requeft  and  promife  of  fubmiflion.     In- 
fatuated by  his  own  h^adftrong  will,  and  following 
the  didates  of  his  obflinate  temper,  he  fet  himfclf 
againft  thofe  judgments  that  were  intended  to  re- 
claim him,  and  would  not  permit  them  to  have 
their  natural  influence  upon  him;  but,  finning  yet 
more,  would  not   let  the  Ifraelites  depart   from 
his  fervice. 

God  having  informed  Mofes  that  he  had  hard- 
ened Pharaoh's  heart,  fo  that  he  fliould  have  an 
opportunity  of  fhowing  all  the  figns  which  he 
intended  to  do  before  him,  and  the  Ifraelites  an 
opportunity  of  telling  their  children,  through  all 
pollerity,  the  great  things  he  had  done  for  theni 
in  Egv'pt :  that  all  might  he  convinced  and  knovy 


6B  Obfervatlons  on  the.  Dif.  L 

that  he  alone  was  to  be  adored,  God  fent  him 
again  to  Pharaoh,  to  rebuke  him  for  his  pride, 
and  to  repeat  his  firfh  demand.  Coming  with 
Aaron  unto  Pharaoh,  he  deUvered  the  following 
meflage :  "  Thus  faith  the  Lord  God  of  the  He- 
brews, how  long  wilt  thou  refufe  to  humble  thy- 
fclf  before  me  ?  Let  my  people  go,  that  they  may 
ferve  me." 

♦  This  melTage  was  followed  by  a  declaration  of 
the  unhappy  confequence  of  rejeding  his  demand ; 
namely,  that  the  locufts  Ihould  be  in  his  country 
the  next  day,  and  in  fuch  numbers  that  they 
fhould  cover  the  face  of  the  earth;  that  they 
fhould  force  themfelves  into  their  houfes,  and 
fKit  up  every  green  thing  which  had  efcaped  the 
deftruftion  of  the  hail.  Having  delivered  his  mef- 
fage,  he  waited  not  for  an  anfwer,  but  turned,  and 
went  out  from  Pharaoh. 

In  dread  of  the  confequence  of  what  Mofes  had 
faid,  the  great  mei  of  Pharaoh's  court  interpofed, 
and  remonfbrated  with  him.  *'  How  long  fhall 
this  man  be  a  fnare  unto  us  ?  Let  the  men  go, 
that  they  may  ferve  the  Lord  their  God :  Knoweft 
thou  not  yet  that  Egypt  is  deilroyed  ?"  On  this 
remonftrance,  Mofes  and  Aaron  were  called  back 
to  Pharaoh.  I-Ie  propofed  to  them,  that  the  men 
of  Ifrael,  leaving  their  families  and  flocks  behind 
them,  fhould  go  and  ferve  the  Lord;  pretending 
that  to  be  the  full  import  of  their  firft  demand. 
But  Vv'hen  Mofes  infifted  upon  taking  their  fami" 
lies  and  all  their  cattle  with  them,  he  angrily  re- 
fufed— charged  them  with  evil  intentions;  thai 


fart  IV.  Hijlory  of  Vharaoli.  65 

js,  with  the  defign  never  to  return ;  and  he  drove 
them  out  from  his  prefence. 

After  this  outrage,  Mofes,  at  the  command  of 
God,  flretched  forth  his  rod  over  the  land  of 
Egypt.  A  ftrong  eaft  wind  followed,  and  blew 
till  the  next  morning,  when  the  locufts  appeared, 
and  in  fuch  numbers  that  they  covered  and  darken- 
ed the  country,  and  devoured  every  green  thing 
in  it. 

The  deflrudion  of  Eg)'pt  feerns  to  have  been 
pearly  completed  by  this  vifitation.  In  halle, 
therefore,  Pharaoh  fent  for  Mofes  and  Aaron, 
*'  and  faid,  I  have  finned  againft  the  Lord  your 
God,  and  againft  you ; — forgive,  I  pray  thee,  my 
fm  only  this  once,  and  intreat  the  Lord  your  God 
that  he  may  take  away  from  me  this  death  only.'* 
Mofes  went  out,  and  intreated  the  Lord;  and 
fuch  was  his  goodnefs  upon  the  appearance  of  com- 
punction even  in  Pharaoh,  that  he  "  turned  a 
mighty  ftrong  weft  wind,  which  took  away  tlia 
locufts,  and  caft  them  into  the  Red  Sea :  there  re- 
mained not  one  locuft  in  all  the  coafts  of  Egypt." 
But  fo  great  was  the  obftinacy  of  Pharaoh,  and  fo 
little  his  refpeft  for  his  own  word,  that  he  regarded 
not  what  had  paffed,  nor  the  promife  he  had  made. 
The  hiftory  adds,  "  The  Lord  hardened  his  heart, 
fo  that  he  would  not  let  the  children  of  Ifrael  o-q." 

Thus  hardened  in  his  oppofition  to  the  will  of 
God,  there  was  no  profped;  of  doing  any  good  to 
Pharaoh.  To  punilh  him  and  the  Egyptians  for 
their  obftinacy ;  to  deliver  his  own  people  from 
ilavery,  and  thereby -fulfil  his  promife  to  Abraham  i 


7 a  ,        Obfervations  on  the  Dif.  L 

to  ftiake  liimfelf  known  to  the  world  as  God  Al- 
might)^  fupreme  over  every  thing  that  exifts,  the 
only  objed;  of  faith,  and  obedience,  and  adoration, 
feems  to  have  been  the  purpofe  of  God  in  the 
litter  judgments  inflifted  on  Pharaoh.  Without 
any  further  meffage  to  Pharaoh,  God,  therefore, 
commanded  Mofes  to  ftretch  out  his  hand  toward 
heaven,  that  there  might  be  thick  darknefs,  fuch 
as  might  be  felt  throughout  all  the  land  of 
Egypt. 

Mofes  did  as  he  was  commanded,  and  the  dark-^ 
nefs  came  fo  thick  and  terrible,  that  it  confined  the 
Egyptians  to  their  places  three  daysj  while  the 
children  of  Ifrael  were  blefled  with  light  in  Goflien. 
Extreme  muft  have  been  their  diftrefs,  fince  it 
obliged  Pharaoh  to  call  to  Mofes,  and  fay,  *'  Go 
}e,  ferve  the  Lord ;  only  let  your  flocks  and  your 
herds  be  ftayed;  let  your  little  ones  alfo  go  with 
you."  Mofes  replied,  that  they  muft  have  facri- 
iices  and  burnt  offerings,  fuch  as  God  fhould  com- 
mand; their  cattle,  therefore,  mufl  go  with  them. 
Here  the  relenting  of  Pharaoh  ended,  and  paflion 
fucceeded  in  its  place.  The  Lord  "  hardened  his 
heart,  and  he  would  not  let  the  people  go."  To 
his  refufal  he  added  threats :  *'  Get  thee  from 
me,"  faid  he  to  Mofes;  "  take  heed  to  thyfelf; 
fee  my  face  no  more ;  for  in  that  day  thou  feefl  my 
face,  thou  fhalt  die." 

But  however  peremptory  his  threat  was,  and 
however  pofitive  the  anfwer  of  Mofes,  "  Thou 
liaft  fpoken  well ;  I  will  fee  thy  face  again  no  more ;" 
ilie  next  chapter  informs  us,  that  he  delivered  to 


Fart  IV.  Hijioi-y  of  Pharaoh.  ft 

Pharaoh  the  mcflage  contained  in  it,  (Excel,  xl. 
4 — 8.)  This  melllige  confifled  of  a  denunciation 
of  deftrudion,  impending  on  the  firft-born  chil- 
dren of  Egypt,  to  be  inflicted  in  that  very  night, 
from  the  firft-born  of  Pharaoh  to  the  firfl-born  of 
the  meanefl  fervant ;  and  alfo  on  the  firfl  born  of 
cattle.  Mofes  alfo  declared  that  God  would  put 
a  diftindion  between  the  Ifraelites  and  the  Egyp- 
tians j  none  of  the  Ifraehtes  fliould  die  j  no  difafter 
fliould  happen  to  thera;  in  their  habitations  all 
fliould  be  peace  and  quietnefs,  not  even  a  dog 
fliould  move  his  tongue  againft  any  of  them :  but 
that  in  Egypt  there  fhould  be  a  great  cry  and  la- 
mentation, tHrough  the  bitternefs  of  their  diflrefs : 
and  that  the  fervants  of  Pharaoh,  who  were  then 
in  his  prefence,  fliould  come  down  to  him,  and 
bow  themfelves  unto  him,  and  humbly  intreat 
him  and  his  people  to  depart  out  of  the  land — 
"  After  that,"  faid  Mofes,  "  I  will  go  out :  and  he 
went  out  from  Pharaoh  in  a  o-rcat  ang;er." 

This  reading,  in  our  Bible,  leads  us  to  fuppofe 
that  Mofes  was  violently  angry  when  he  left  Pha- 
raoh ;  looking  more  to  the  provocation  he  had  re- 
ceived, than  to  the  exceeding  meeknefs  of  his  tem- 
per. Good  Hebrevv  critics,  however,  afcribe  the. 
anger  to  Pharaoh,  and  teach  us  to  tranflate  tLe 
pafTage,  and  Mofes  zvent  out  from  Pharaoh^  who 
was  in  a  heat  of  anger. 

Previoufly  to  this  laft  interview  of  Mofes  with 
Pharaoh,  God  had,  by  him,  commanded  the  If- 
raelites" to  take  every  family  of  them  a  lamb  for 
itfclf.     The  paflbver,  at  which  the  lamb  was  to^l>e 


yz  Ohjervaticns  on  tlie-.  Dif.  L 

facrificed,  was  inftitutedj  and  its  intention  and 
fervice  were  explained.  Now  they  were  ordered 
to  kill  and  eat  the  paiTover,  in  the  evening  of  that 
day  in  which  Mofes  had  delivered  the  above  recited 
melTage  to  Pharaoh.  They  were  alfo  direfted  to 
mark,  with  a  bunch  of  hyffop,  dipped  in  the  blood 
of  the  lamb,  the  two  fide-pofts,  and  the  lintel,  or 
upper  crofs-piece  of  the  frame  of  their  doors,  as  a 
fecurity  againft  the  deftroying  angel,  who,  that 
night,  was  to  pafs  through  Egypt,  to  deflroy  the 
firft-born.  When  they  had  done  fo,  they  were  to 
remain  quietly  in  their  houfes,  and  not  to  go  out 
from  under  the  protection  of  the  blood  until  the 
morning.  Following  thefe  direftions,  they  refted 
fecurely  under  the  proteftion  of  the  blood  that 
was  on  their  doors. 

But,  at  midnight,  the  Lord  fmote  all  the  firfl- 
born  of  the  Egyptians,  from  the  higheft  to  the 
loweft,  of  mart  and  of  beads.  The  lamentation,  and 
confufion,  and  diftraction,  of  this  fcene,  can  more 
eafily  be  imagined  than  defcribed — "  There  was 
not  a  houfe  where  there  was  not  one  dead." 

In  dreadful  confbernatioti  Pharaoh  rofe  up  in 
the  night,  called  for  Mofes  arid  Aaron,  and  faid 
to  them,  "  Rife  up,  and  get  you  forth  from,  among 
my  people,  both  you  and  the  children  of  Ifrael^  and 
go,  ferve  the  Lord  as  ye  have  faid  ;  alfo  take  your 
flocks  and  your  herds,  as  ye  have  faid ,  and  be- 
gone, and  blefs  me  alfo." 

Nor  were  the  Egyptians  lefs  alarmed  than  their 
king,  or  lefs  urgent  to  get  the  Ifraelites  out  of  their 
country.     "  We,"  they  exclaimed,  "  are  all  dead 


Fart  IV.  Hijlory  of  Phayaoh.  f  j 

men."  Readily,  therefore,  they  gave  to  them 
lucli  things  as  they  wanted  to  accommodate  them 
for  their  journey  j  and  willingly  did  the  women  re- 
fign  their  jewels  and  raiment  to  the  Hebrew  wo- 
men, to  fit  them  for  wandering  in  the  wildernefs, 
and  probably  to  engage  them  to  hurry  their  huf- 
bands  out  of  the  country. 

Thus  thruft  out  of  Eg)^pt,  the  children  of  If- 
rael  went  from  Ramefes  in  Gofhen,  towasd  the 
head  of  the  Red  Sea,  and  aflembled  at  Succoth  5 
a  place  probably  fo  called  from  the  booths  -they 
built  there.  Their  number  was  about  fix  hundred 
thoufand  Ifraelltes  who  were  men.  befides  their 
children ;  and,  befides,  a  mixed  multitude  of  Eg}'p- 
tians  and  flrangers,  who,  in  all  likelihood,  had  been 
in  flavery  with-them.  Their  flocks  and  herds  ac- 
companied them,  in  number  very  great.  This 
event  happened  four  hundred  and  thirty  years  after 
the  exodus  of  Abraham  out  of  Chaldea,  and  one 
hundred  an  twenty-nine  years  after  their  f.avcry 
commenced  in  Egypt, 

Thus  did  Gcd  begin  to  fulfil  the  promiie  he 
had  made  to  Abraham,  that  although  his  pofterity 
ihould  beafHidedand  opprelTed,  he  would  deliver 
them,  and  would  judge  the  nation  who  fliould 
hold  them  in  bondage;  after  which  he  would  give 
them  the  land  of  the  Amorites  for  a  poffefTion, 
(xv.  13.)  How  he  delivered  them  we  have  feen, 
and  his  judgments  on  Egypt  in  order  to  accomplifn 
his  purpofe.  And  Mofes  informs  us,  thcrt,  *'  at 
the  end  of  the  four  hundred  and  thirty  years,  evca 
the  felf  fame  day,  it  came  to  pafs,  that  fhe  hofls  of 

L 


■^4  Obfervntions  on  th^-  Dif.  L 

the  Lord  went  out  from  the  land  of  Egypt,  (Exo- 
dus xii.  41.) 

In  the  judgments  God  inflicted  on  Egypt,  Pha- 
raoh bore  the  principal  part,  becaufe  he  was  the 
principal  perfon  concerned  in  the  oppreffion  of  the 
Ifraelites,  and  in  holding  them  in  llavery.  And 
becaufe,  being  of  a.  proud,  cruel,  and  obftinate 
temper,  God  chofe  to  humble  him  by  his  judg- 
ments, and  oblige  him  to  fubmit  to  his  authority, 
in  order  to  convince  the  Egyptians,  the  Ifraelites, 
and  all  nations  who  fhould  hear  the  wonders  he 
had  wrought,  that  the  God  of  Ifrael  was  the  Lord 
God  Almighty,  commanding  the  earth,  the  air, 
the  water,  the  clouds,  the  thunder,  the  light,  the 
hofts  of  devouring  infe6ls :  that  there  were  none 
called  gods  among  the  nations  that  could  do  as  he 
did;  and,  therefore,  none  befides  him  who  ought 
to  be  feared  and  worfnippedi 

The  obftinacy  of  Pharaoh  proceeded  from  his 
proud,  cruel,  and  covetous  heart.  The  ftation  of 
dignity  and  power  which  he  held  among  the  Egyp- 
tians, and  over  the  Ifraelites,  had  confirmed  thofe 
tempers  fo  flrongly,  that  he  would  brook  no  con- 
troul.  Inftead  of  being  wrought  upon  and  mol- 
lified by  the  miracles  and  figns  which  God  caufed 
to  be  wrought  before  him,  he  hardened  himfelf 
againfl  them,  fo  long  and  fo  repeatedly,  that,  at 
lafr,  God  gave  him  up  to  his  own  proud  imagina- 
tions— to  follow  the  fuggeftions  of  his  own  repro- 
bate heart— made  reprobate,  not  by  God,  but  by 
his  obftinate  finning  againft  full  evidence,  and  a 
ftrong  conviftioR,  that  he  afted  againft  the  wiU 


I 


Part  IV.  Hijlory  of  Pharao/i,  y^ 

and  commandment  of  God,  who  required  the  dif- 
miflion  of  the  IfraeHtes  from  their  fervitude  to  him. 
If  we  fuppofe  God  to  have  infufed  any  hardnefi 
of  heart  into  Pharaoh,  or  to  have  paffed  any  h- 
cree  of  reprobation  againfl  him,  except  in  cor  - 
quence  of  his  wilful  and  repeated  fm,  we  fhall  rua 
ourfelves  into  difficulties  from  which  nothing  car^ 
free  us.     For,  * 

1.  God  hath  no  bad  properties  or  qualities  in! 
himlelf,  confequently  no  hardnefs  of  heart.  What ' 
he  hath  not,  he  cannot  communicate  to  others. 

2.  After  it  is  faid,  God  hardened  Pharaoh*s 
heart,  more  meflages  were  fent  to  him,  more  ad- 
monitions were  given  him,  more  miracles  were 
wrought  for  his  convi<5tion.  This  condu6l,  had 
God  pafled  any  decree  of  reprobation  againft  him, 
and  entirely  deprived  him  of  his  grace,  and  the  in- 
fpirationsof  hisfpirit,  is  irreconcilable  with  the  prin- 
ciples of  common  fenfe,  of  reafon,  of  juftice;  and 
mercy  and  goodnefs  declare  diredlly  againft  it,- 

3.  Through  the  whole  tranfacflion  God  treated 
Pharaoh  as  a  perfon  who  had  a  will  of  his  own, 
and  could  command  his  own  actions — either  let 
the  Ifraelites  depart,  or  keep  them  in  bondage. 
Long  did  he  rcfufe  to  part  with  them,  as  the  Lord 
had  forwarned  Mofes.  He  did,  however,  at  lafl, 
confent,  and  the  Ifraelites  did  go.  No  decree  of 
God,  therefore,  had  paffed  againft  his  permitting 
the  Ifraelites  to  go  out  of  Egypt ;  and  yet  that  is 
the  very  point  with  refpcd  to  which  God  is  faid 
to  harden  his  heart. 

God,  no  doubt,  could  have  taken  the  Ifraelites 


^6  Obfervations  on  th  Dif,  I. 

from  under   the  power  of  Pharaoh,  by  various 
means :  or  he  could  have  taken  Pharaoh  out  of  the 
world,  as  he  feems  mod  juflly  to  have  defended. 
But  God  determined,  in  dehvering  Ifrael,  to  hum- 
ble Pharaoh,  who  boafted  that  he  knew  not  the 
.Lord,  nor  would  difmifs  the  Ifraelites  at  his  com- 
niando   Judgments,  therefore,  were  fent  thick  upon 
liim  :  when  one  ceafed  another  fucceeded  :  that  he 
iPjght  be  made  to  knozv  the  Lord,  and  obliged  to  dif- 
aiifs -his  people.     Under  thefe  judgments  he  was 
preferved  a  monument  of  God's  power,  a  declara- 
tion to  the  world,  that  the  God  who  afflided  Pha- 
raoh was  alone  the  God  of  heaven  and  earth,  almighty 
and  irrefiflible.     To  the  force  of  thefe  judgments 
his  proud  heart  at  length  fubmitted.     After  often 
relenting,  and  often  returning  obftinateiy  to  his 
purpofe,  convinced  of  the  folly  and  vanity  of  driv- 
ing againft  God,  he  confented  to  the  departure  of 
the  Ifraelites,  and  humbly  intreated  them  to  leave 
his  country. 

The  fault  of  Pharaoh,  therefore,  was  his  fup= 
pofing  his  own  power  fuperior  to  every  thing  in  the 
world,  and  fetting  up  his  own  will  in  oppofition  to 
the  will  of  God,  who  demanded  the  difmiffion  of 
his  flaves :  his  refilling  the  full  evidence,  that  God 
had  fent  Mofes  to  make  this  demand  in  his  name : 
his  fliflins;  the  admonitions  and  checks  of  his  con- 
fcience  when  his  heart  relented,  and  returning  again 
to  his  foolifh  and  obilinate  purpoie  j  ading  fo  long 
in  oppofition  to  the  convidions  of  his  own  mind, 
that  he  rendered  himfelf  infenfible.of  the  motions 
of  the  fpirit  of  God  in  him,  and  incapable  of 


Part  IV.  HiJoYy  of  Pharaoh.  7  j 

judging  of  the  tendency  of  the  difpenfations  of  his 
providence.  When  this  became  his  unhappy  fitua- 
tion,  God  give  him  up  to  his  own  imaginations — 
to  follow  the  dilates  of  his  own  proud  and  cor- 
rupt heart,  which  drove  him  on,  in  folly  and  fin, 
to  his  final  deftruclion. 

It  is  our  bufinefs  to  avoid  the  fatal  errors  of  Pha- 
raoh.    Duty,  therefore,  requires  us  to  regard  the , 
admonitions  of  God  by  his  word  and  by  his  mi- 
nifters ;  to  attend  to  the  check  of  confcience,  his 
vicegerent  in  us^  to  obferve  the  difpenfations  of 
his  providence  i  and  to  let  them  haye  their  full  ef- 
fe(fl  on  us  J  to  comply  with  the  motions  and  in- 
fpirations  of  his  fpirit  in  us,  when  they  check  us 
in  evil,  or  excite  us  to  that  which  is  good.     Ever 
remembering,  that    obflipate   and  wilful  finning 
againil  the  means  of  grace,  the  admonitions  of  con- 
fcience, the  events  of  Divine  Providence,  the  mo- 
tions and  folicitations  of  the  fpirit  of  holinefs,  will 
harden  the  heart,  and  render  it  incapable  of  being 
governed  by  them ;  indeed,  infenfible  of  them. 
The  fentence  of  reprobation  will  then  pafs  againfl 
us,  as  furcly  as  it  did  againfl  Pharaoh.     It  is,  in 
truth,  the  very  flate  of  reprobation.     We  exprefs 
it,  or  rather  it  is  expreffed  to' us,  by  God's  with- 
drawing from  us  his  grace  and  holy  fpirit,  becaufc 
we  make  no,  or  an  ill  ufe  of  them.     But  it  is  an 
exprefTion  accommodated  to  human  infirmity.   To 
us  there  is  eventually  no  difference,  whether  by 
hardening  the  heart  through  repeated  ads  of  wil- 
ful fin,  we  render  ourfelves  incapable  of  obeying 
the  motions  of  the  fpirit  of  God,  or  whether  he 


^8  OhfervationSy  ^t^.  Dif.  I. 

take  them  from  us.  "  To  him  that  hath,"  faid 
the  blefTed  Jefus — that  obeys  and  follows  the  mo-- 
tions  of  God's  fpirit — "  fhall  be  given;"  they  fhall 
be  continued  and  increafed,  *''  and  he  fhall  have 
abundance."  "  But  from  him  that  hath  not" — 
that  makes  no,  or  an  ill  ufe  of  the  grace  of  God, 
and  of  the  influence  of  his  fpirit,  "  fhall  be  taken 
away,  even  that  which  he  hath."  God  is  the  fame 
now  he  ever  was.  He  altereth  not,  nor  changeth. 
The  fame  rule  which  guided  his  conduct  to  men, 
in  the  days  of  Pharaoh,  guided  it  alfo  in  the  time  of 
Chrift's  humanity,  and  ftill  guides  it.  He  is  "  no 
refpedter  of  perfons,  but  will  render  to  every  man 
according  to  his  deeds.  In  every  nation,  he  that 
feareth  him,  and  worketh  righteoufnefs,  is  accepted 
with  him."  But  the  obflinately  and  impenitently 
wicked  fhall  feel-  his  indignation  and  wrath,  in  tri- 
bulation and  anguifh,  whenever  it  pleafeth  him  to 
take  account  of  their  adions. 


fe-i#^ 


DISCOURSE  L 


PART  THE  FIFTH. 


OBSERVATIONS  ON  THE  HISTORY  OI^ 
PHARAOH. 


H( 


.OWEVER  the  proud  heart  of  Pharaoh  was 
broken  down  by  the  deftrudlion  of  the  firfli-born, 
the  impreflions  of  goodnefs  continued  not  long. 
Hardened  in  fin  by  long  and  wilful  habit;  and,  by 
the  juft  judgment  of  God,  deprived  of  his  favour 
and  of  the  motions  of  his  fpirit ;  when  the  fufi: 
fhock  was  over,  he  returned  violently  to  his  old 
track,  inflamed  by  refentment  and  the  thirft  ctf  re- 
venge. The  pride  of  his  heart  arofe  again,  and 
his  obflinate  temper  recovered  its  former  perver/b 
bias.  Great  and  urgent  as  the  occafion  had  been, 
and  right  as  his  condu(fl  was  in  difmifling  the  If- 
raelites,  forgetting  the  authority  of  God,  and  all 
he  and  his  kingdom  had  fuffered  from  the  exer- 
tions of  divine  power,  he  repented  of  his  fubmif- 
fion,  and  was  no  fooner  told  that  the  IlraeUtes  were 
actually  gone,  than  his  heart,  and  the  hearts  of 
his  fcrvants,  turned  agaiiift  them :    "  Why  havr 


8o  Ohfervations  on  tU  Dif. !. 

we  done  this,"  they  haftily  afked,  "  that  we  have 
let  Ifrael  go  from  ferving  us?"  And  immediately 
Pharaoh  made  ready  for  war,  and  purfued  after 
them. 

It  is  remarked,  that  God  led  not  the  Ifraelites 
out  of  Egypt  by  the  fliortell  rout  to  Canaan, 
through  the  country  of  the  Philiflines,  becaufe  the 
Philiflines  were  a  warlike  people,  and  would  pro- 
bably oppofe  them,  and  the  Ifraelites  were  unpre- 
pared for  war,  both  in  arms  and  in  difcipline,  and 
were  incumbered  with  flocks  and  herds,  women 
and  children.  But  God  led  them  by  the  Red  Sea, 
into  a  country  that  was  wild  and  defert,  where 
they  would  meet  v/ith  no  enemy,  at  lead  not  til! 
they  came  to  the  borders  of  Canaan  j  by  which 
time  they  v/ould  be  inured  to  the  fatigue  and  order 
of  marching  and  encamping,  and  to  the  ufe  of  arms 
by  exercife  and  difcipline^  Whether  by  their  tak- 
ing this  rout,  Pharaoh  was  led  to  fuppofe  they 
Vv'ould  find  their  marching  impradlicable,  and  be- 
ing fhutinby  the  wildernefs  and  the  Red  Sea,  would 
fall  into  defpair,  and  become  an  eafy  prey  to  his 
army;  or,  whatever  other  imagination  occupied 
his  perverfe  heart,  we  have  a  right  to  fay,  the  hand 
of  God  was  in  it.  He  hardened  the  heart  of  Pha- 
raoh, not  by  infufing  hardnefs  or  obfcinacy  into  it, 
nor  by  palling  any  decree  that  it  ihould  be  har- 
dened, but  by  this  very  rout  which  he  directed  the 
Ifraelites  to  take.  It  deceived  Pharaoh,  and  led 
him  to  deftrudtion. 

The  reafon  why  God  had  preierved  Pharaoh  now 
cca(ed.     He  had  fhown  his  power  over  him  before 


FartV.  Hiflory  of  PJiaraoh,  Zt 

the  Egyptians,  and  Ifraelites,  and  the  whole  world : 
He  had  given  the  fulleft  and  cleared  teftimony  that 
?ie  alone  was  God  in  heaven  and  in  earth ;  that  he 
had  the  command  of  all  the  elements,  and  made 
them  labfenuent  to  his  will ;  that  the  beads  of  the 
earth  were  in  his  hand,  and  were  governed  at  his 
pleafurc;*  that  he  was  the  Lord  of  life  and 
death,  and  could  preferve  his  own  people,  as  well 
as  drike  the  lird-born  of  the  Egyptians  all  dead 
in  an  indant.  He  had,  moreover,  broken  down 
the  dubborn  heart  of  Pharaoh,  long  hardened  in 
fin,  and  obdinately  determined  not  to  fubmit  to 
his  will ;  and  had  obliged  him  to  fend  his  people^ 
whom  he  had  determined,  at  all  rilks,  to  keep  ia 
jfervitude,  in  freedom  out  of  his  country. 

In  the  judgments  by  which  this  event  had  been 
accomplilhed,  Pharaoh,  and  his  fervants,  and  peo- 
ple, were  remarkably  puniihed  for  their  cruelty  and 
opprefiion  of  the  Ifraelites,  and  for  their  proud  and 
arrogant  oppofition  to  the  command  of  God, 
And  had  Pharaoh  been  quiet,  and  fuffered  that 
people  to  have  gone  off  unmoleded,  after  he  had 
difmilTed  them,  I  fee  no  reafon  to  fuppofe,  that 
dedruction,  or  any  further  judgment  from  God- 
on  their  account,  would  have  come  upon  him. 
But  God  faw  that  the  fubmifiion  of  Pharaoh  was 
only  temporary ;  that  the  pride  and  hardnefs  of  his 
lieart  would  foon  return ;  that  he  would  follow  the 

•  Some  critics  have  fuppofcd,  that  ths  word  tranllated ywarw^  cf  <^iet, 
i^Ioula  be,  a  >i!i:<ti,rc  tf  no-fome  biajis,  and  fo  it  is  recdefed  io  the  margin 
of  our  BIbk?,  viz.  liens,  tigets,  &c. 


Bz  Obfervaiions  on  the  Dif.  L 

Ifraelltes,  and  endeavour  either  to  reduce  then?. 
again  to  fervitude,  or  deflroy  them.  He,  there- 
fore, laid  this  fnare  for  him;  that  if  he  foohfhly 
purfued,  he  might  bring  fuch  deflrudtion  on  him- 
felf,  now  that  Divine  Providence  had  nothing 
more  to  fulfil  by  his  hving,  as  might  manifeft  and 
render  confpicuous  the  power^  and  majefby,  and 
juftice  of  God;  mofl  effeclually  break  the  ftrength 
of  Egypt ;  and  fecure  his  people  from  immediate 
moleflation :  and,  at  the  fame  time,  might  con- 
vince the  Ifraelites,  that  as  he  was  able  to  deftroy 
the  Egyptians,  and  fave  his  own  people  by  ways 
and  means  of  which  they  never  thought,  fo  he  was 
equally  able  to  condu(5t  them  through  the  v/ilder- 
nefs  in  fafety,  and  fettle  them  fecurely  in  Canaan, 
againit  all  oppofition  which  their  enemies  could 
form.  The  natural  confequence  to  be  drawn  from 
this  convi6tion  was,  that  they  ought  to  put  their 
truft  in  him,  to  worihip,  and  ferve,  and  obey  him 
pundtually,  and  with  all  their  heart, 

Pharaoh,  having  taken  the  mad  refolution  of 
purfuing  the  Ifraelites,  fet  out  with  all  the  horfe  of 
his  army,  that  he  could  alTemble  on  fo  fudden  an 
emergency :  particularly  with  fix  hundred  chofen 
chariots  of  war,  and  all  the  chariots  of  Egypt  j  and 
overtook  the  Ifraelites  encamped  by  the  Red  Sea. 
For,  inftead  of  leading  them  from  Etham,  where 
they  encamped  when  they  moved  from  Succoth, 
diredlly  into  the  wildernefs  of  that  name,  by  the 
head  of  the  Red  Sea,  God  diredted  Mofes  to  turn 
to  the  right  hand,  and  march  down  the  border  of 
the  fea,  and  encamp  at  Pihahiroth,  between  Migdol 


part  V.  Hijlory  of  Pharaoh.  83 

and  the  fea.  By  Pihahiroth,  Ibme  critics  tell  us, 
is  denoted  a  gap  in  the  moutitains,  which,  on  that 
fiiore,  form  the  bank  of  the  fea,  and  render  it  inac- 
ceflible,  but  through  that  gap.  Accordingly  they 
translate  this  paflage,  encamp  before  the  gap  Eirothy 
which,  they  fay,  was  its  name.  However  this  be, 
at  Pihahiroth,  between  Migdol  and  the  fea,  over 
againft  Baal  Zephon,  Pharaoh  found  them  en- 
camped. 

When  the  Ifraelitcs  faw  the  Egyptian  army  ap- 
proach, in  dreadful  conftcrnation  they  "  cried  out 
unto  the  Lord,"  for  help.  Severely,  too,  did  they 
upbraid  Mofes  for  bringing  them  out  of  Eg}'pt, 
as  if  Egypt  could  not  have  aiforded  graves  to  bury 
them ;  protefting  that  it  had  been  better  to  ferve 
the  Egyptians,  bad  as  that  v/as,  than  to  perifh 
miferably  there  by  the  relentlefs  army  of  Pharaoh. 

To  judge  merely  from  their  fituation,  and  leave 
God  their  proteftor  out  of  the  account,  they  had, 
indeed,  reafon  more  than  enough  for  their  dt{~ 
pondency.  From  Pharaoh  they  could  cxpedl  no 
mercy,  hard-hearted  as  he  was,  and  enraged  at  what 
he  had  lately  fuffered.  On  their  left,  was  the  Red 
Sea,  deep  and  impalTable.  On  their  right,  lay 
Egypt,  from  which  they  had  lately  departed.  In 
their  front  was  a  country,  on  account  of  its  moun- 
tains, impra(Sticable  for  large  bodies  of  people  in- 
cumbered with  women,  and  children,  and  herds  of 
cattle.  And,  in  their  rear,  was  the  numerous  army 
of  Pharaoh. 

The  greatnefs  of  their  danger  did  not  make  it 
more  difficult  for  God  to  deliver  them ;  and  their 


^4  Ohjervatmis  on  the  Dif.  L 

gratitude,  probably,  would  be  greater,  the  greater 
their  danger  had  been.  Great  as  it  was,  the  forti- 
tude of  Mofes  forfook  him  not ;  nor  did  the  re- 
proachful remarks  of  the  Ifraelites  excite  any  re- 
fentment  in  him.  "  Fear  ye  not,"  faid  he  to 
them,  "  {land  ftili,  and  fee  the  falvation  of  the 
Lord,  which  he  will  Ihow  you  to-day  j  for  the 
Egyptians  whom  ye  have  feen  to-day,  ye  Ihali  fee 
them  again  no  more  forever." 

Their  deliverance  was  to  be  eminently  the  work 
cf  God,  and,  therefore,  no  efforts  of  theirs  were 
required,  left  they  fhould  pretend  to  fnare  the 
glory  of  their  deliverance  with  him,  or  fay  that 
their  own  ilrength  or  courage  had  faved  them. 

At  this  time,  Mofes  feems  to  have  been  enit. 
ployed  in  prayer  and  fappiication  to  God.  Frorri 
his  faith  and  piety  we  might  naturally  expecl,  that 
devout  and  earneft  intreaty  would  flow  from  his 
heart  to  the  Almighty  Protestor  of  him  and  his 
people.  "  Why  crieft  thou  unto  me  ?"  faid  God 
to  him :  not  blaming  him  for  praying,  but  intimat- 
ing that  it  was  a  time  for  a6lion,  as  well  as  for 
prayer :  "  Speak  unto  the  children  of  Ifrael,  that 
they  go  forward;"  that  is,  through  the  gap  Eiroth^ 
toward  the  fea.  ",Bat  lift  up  thy  rod,  and  flretch 
out  thy  hand  over  the  fea,  and  divide  it ;  and  the 
children  of  Ifrael  fhall  go  on  dry  ground  through 
the  midft  of  the  fea.  And  I,  behold  I  will  harden 
the  hearts  of  the  Egyptians,  and  they  fhall  follcv/ 
them :  ai^d  I  will  get  me  honour  upon  Pharaoh, 
and  upon  all  his  hoft,  upon  his  chariots,  and  upon 
I"  is  horfem.en." 


Fart  V.  Hijiory  of  Pharaoh.  g^ 

It  was  towards  the  clofe  of  day  when  Pharaoh 
c:\niv:  up  with  the  IfraeHtes.  \Yhether  too  late 
to  make  an  immediate  attack  upon  them,  or  whe- 
ther he  waited  till  the  daiknefs  ihould  add  to  their 
confuiion . and  diflrefs,  we  know  not.  Unarmed 
jind  undifciplined  as  they  were,  he  could  have  no 
fear  of  much  refiflance,  and  feems  to  have  had  no 
apprehcnfion  of  their  cfcaping  from  him.  But, 
that  he  might  not  fall  upon  the  Ifraelites  in  the 
night,  the  angel  of  God,  and  the  pillar  of  a  cloud, 
which  hitherto  had  gone  before  them  to  conduct 
them  in  their  march,  removed,  and  went  behind 
them,  between  the  camp  of  the  Egyptians  and  the 
^■camp  of  Ifrael.  To  the  latter  it  gave  light,  while, 
to  the  fornier,  it  was  a  cloud  of  darknefs,  wliich 
efTeftually  prevented  any  operations  againft  tiie  If- 
raelites. 

Mofes  having,  in  obedience  to  God,  extended 
his  rod  over  the  fea,  a  ftrong  eaft  wind,*  which 
blew  acrofs  the  head  of  it,  where  the  Ifraelites 
paflcd,  divided  its  waters,  and  made  an  open  and 
dry  paflage  for  the  Ifraelites,  who,  guided  by  the 
light  from  the  cloud  behind  them,  went  through 
the  fea  on  dry  ground,  the  water  (landing  in  heaps, 
like  a  wall,  on  each  fide  of  them.  Inconfiderate 
Pharaoh,  with  his  chariots  ard  horfemen,  followed 


*  Or  fouth-weft  wind,  according  to  the  Ixr.  This  feems  the  mod 
probable,  and  I  fliould  prefer  it,  if  the  Hebrew  word  will  bear  it :  and 
that  it  will,  Bifhop  Patrick  cites  the  authority  of  Eochart.  The  fea  was 
divided  by  a  flrong  wind,  which  blew  acrofs  it — if  from  the  caflward, 
it  would  be  dircvfily  in  the  faces  of  the  Ifraelites,  and  make  their  niarch 
difficult  and  flow.  If  from  the  weflward,  it  would  be  in  their  backs, 
and  would  net  impede  them. 


86  Obfervations  on  the  Dif.  I. 

them  into  the  fea,  never  more  to  return  out  of  it. 

For, 

*'  In  the  morning  watch,  the  Lord  looked  unto 
the  hoil  of  the  Egyptians,  through  the  pillar  of  fire 
and  of  the  cloud,  and  troubled  the  hoft:  of  the 
Egyptians,  and  took  off  their  chariot-wheels  that 
they  drove  them  heavily."  They,  therefore,  at- 
tempted to  return  from  the  purfuit,  convinced 
that  the  Lord  fought  for  the  Ifraelites  againft 
them. 

As  foon  as  the  Ifraelites  had  all  pafled  over,  and 
the  Egyptians,  with  their  difabled  chariots,  were 
ilruggling  to  return,  Mofes,  by  divine  command, 
fcretchcd  forth  his  hand  over  the  fea,  and  the  fea 
returned  to  his  ftrength  when  the  morning  ap- 
peared, overwhelming  the  Egyptians  fleeing  and 
fliuggling againft  it.  Of  all  the  chariots  and  horfe- 
men  which  purfued  the  Ifraelites,  not  one  efcaped  ; 
all  periflied  in  the  Gght  of  the  Ifraelites,  who  ftood 
fecurely  on  the  further  fhore,  and  beheld  the  de- 
ilruftion  of  their  enemies. 

Thus  perilled  the  proud  and  haughty  Pharaoh, 
and  his  no  lefs  proud  and  haughty  army,  in  one  of 
the  moft  fool-hardy  and  ridiculous  enterprizes  that 
man  ever  attempted.  When  Mofes  firft  demanded 
the  freedom  of  the  Ifraelites  in  the  name  of  the 
Lord,  he  flernly  replied,  "  I  know  not  the  Lord, 
neither  will  I  let  Ifrael  go."  The  many  fevere 
judgments  he  fuffered,  and  the  evident  diftindlion 
made  between  the  Ifraelites  and  the  Egyptians,  in 
the  extent  and  operation  of  the  miracles  that  were 
wrought,   would   have  convinced  any  reafonable 


PHit  V.  WJlory  of  Pharaoh.  ?; 

man,  that  God,  who  demanded  the  Ifraelites,  was 
God  Almighty :  he  who  had  mads  the  heaven  and 
the  earth,  and  who  commanded  all  the  elements 
and  powers  of  them  ;  and  that  he  was  the  particu- 
lar guardian  and  protedor  of  Ifrael.  Unawcd  by 
all  that  had  happened,  he  abfurdly  imagined,  that, 
with  an  armed  hoft,  he  could  recover  from  the 
hand  of  God  the  people  whom  he  had  lately  been 
obliged,  againft  his  will  and  utmofl  oppofition,  to 
give  up  to  him.  Blinded  with  pride  and  rage,  he 
heedleflly  purfued  themj  and,  in  the  darkneis  of 
the  night  and  of  the  cloud  that  was  before  him, 
he  does  not  feem  to  have  been  fenfible  that  he  had 
got  into  the  bed  of  the  fea,  till  the  diforder  of  his 
chariots,  from  the  breaking  or  lofing  of  the  wheels, 
or  (as  fome  have  fuppofed)  from  their  finking  deep 
into  the  mud,  informed  him,  he  had  got  on 
ground  improper  for  his  army. 

It  was  the  beginning  of  the  night,  when  the  an-< 
gel  of  God  and  the  p^ilap  of  the  cloud  took  their 
ftatlon  between  the  camp  of  ifrael  and  of  Eo-ypt. 
Immediately  after,  Mofes  ftretched  out  his  hand 
over  the  fea,  and  it  was  divided.  We  cannot  fup- 
pofe  that  the  Ifraelites  ftayed  long  before  they  en- 
tered tlie  gulph,  for  they  bad  been  put  in  motion 
before  Mofes  ftretched  out  his  hand.  The  Egyp- 
tians, perceiving  by  the  noife,  or  by  the  little  light 
they  had,  that  the  Ifraelites  were  moving  from 
them,  attempted  to  follow,  that  they  might  not 
efcapej  tor,  as  foidiers,  they  had  nothing  to  fear 
from  them.  It  was  in  the  morning  watch  when 
the  diforder  of  their  chariots  obliged  them  to  re- 


IS'  Ohjervatiuns  on  the  BiC  I» 

tire;  and  it  was  day  when  the  Tea,  returning  to  its 
place,  overwhehned  them^; 

The  Jews  divided  the  night  into  four  wntches. 
The  firfl  began  at  fix  o'clock,  and  lafced  till  nine ; 
the  fecond  continued  till  midnight ;  the  third  till 
three  o'clock  i  and  the  fourth,  called  the  morning 
Watch,  till  fixo  The  diftrefs  of  the  Egyptians  be- 
gan, therefore,  after  three  o'dockj  probably  jufi: 
at  day-light.  They,  confequently,  entered  the 
bed  of  the  Red  Sea  in  the  night,  which,  by  the 
interpofition  of  the  cloud,  was  made  fupernaturally 
dark.  Deceived  by  that  darknefs,  and  eager  in 
the  pnrfuit  of  the  Ifraelites,  they  may  not  have 
knriwn  where  they  were.  And^  from  their  confi- 
dence that  the  Jfraelites  were  between  them  and 
the  fca,  may  have  been  apprehenfive  of  no  fuch 
difafter  as  befel  them,  till  it  was  too  late  to  retire. 

This  feems  to  be  the  beft  apglogy  for  the  infa« 
tuated  condu(3:  of  Pharaoh.-  For,  if,  on  the  other 
hand,  we  foppofe  that  he  knowingly  and  defign- 
'"dly  followed  the  Ifraelites  into  the  bed  of  the  lea, 
no  condutfl  could  have  been  fo  void  of  common 
fenie,  or  fo  confcmmately  rafli  and  foolilh.  He 
muil  have  known  that  the  opening  in  the  water  v/as 
apparently  made  by  the  force  of  a  violent  wind,  for 
the  continuance  of  which  lie  had  no  fecurity,  even 
for  one  minute.  He  mufi  have  been  ieniible  that 
the  God  of  Ifrael  commanded  all  the  elements  of 
the  Vv'orid  at  his  pleafore,  and  that  they  all  had 
been,  in  turns,  made  the  inftrumcnts  of  dreadful 
calamities  to  him.  and  his  people,  on  account,  too,- 
of  thofe  very  Ifraelites  whom  he  then  purfued.   H« 


Fart  V.  Kijlory  of  Haraok  t^ 

muft  alfo  have  felt,  that  the  horrible  darknefs  of  the 
night  took,  from  him  the  capacity  of  judgino-,  with 
due  precifion,  of  any  thing  before  him.  Under 
thefe  circumftanccs,  to  rifk  his  own  fafety,  and  the 
fafety  of  his  army,  by  attempting  a  pallage  of  fcvc- 
ral  miles,  made  through  the  fea  by  the  force  of  the 
wind,  only  to  gratify  his  rage  and  thiril  of  revenge 
againft  the  Ifraelitcs,  exceeds  all  conception  of  hu- 
man folly. 

In  the  account  of  the  catallrophe  of  Pharaoh, 
the  expreffions,  "  the  Lord  looked  unto  the  holt 
of  the  Egyptians,  through  the  pillar  of  nre  and  of 
the  cloud,  and  troubled  the  hoft  of  the  Egyptians, 
and  took  off  their  chariot  wheels;*'  and  the  excla- 
mation of  the  Egyptians,  *'  the  Lord  fighteth  for 
Ifrael  againfl  the  Egyptians,"  have  given  fome 
trouble  to  fix  their  meaning. 

To  a  perfon  who  believes  the  power  and  parti- 
tular  providence  of  Almighty  God,  and  tlie  mi- 
niftry  of  his  mighty  angels,  I  fee  not  that  thofe  ex- 
preffions  ought  to  give  the  leaft  embarraflment. 
if,  however,  we  wifh  to  accommodate  them  more 
to  human  comprehenfion,  let  us  fuppofe  that  the 
Egyptians  had  got  in  the  bed  of  the  fea,  without 
knowing  on  what  ground  they  were :  let  us  further 
fuppofe,  that  extreme  darknefs  prevented  them 
from,  feeing  the  water  heaped  up  like  a  wall  on  each 
fide  of  them.  From  what  hath  been  obferved, 
thefe  circumftances  are  highly  probable.  Only, 
then,  continue  the  fuppofition,  that,  juft  at  day- 
light, the  bright  cloud  which  had  illuminated  the 
Ifraciites,  was  fuddenly  turned  to  the  Egyptians, 

N 

V 


90  Obfervations  on  the  Dif.  I, 

and  difcovered  to  them  their  real  fituation,  and 
their  danger  from  the  mafs  of  water  on  either  fide, 
cf  them,  juft  ready  to  pour  down  on  their  heads. 
Is  it  furprizing  that  they  fhould  endeavour  to  es- 
cape from  fuch  a  fcene ;  that  they  (hould  fall  into 
confufion  in  the  attempt  j  that  their  chariot -wheels 
Hiould  entangle  and  lock  together,  be  broken,  or 
torn  off,  or,  by  mere  finking  in  the  fand,  fhould 
drag  heavily  ? 

The  Lord  is  faid  to  look  through  the  pillar  of 
jire  and  the  cloud.  This  gives  probabihty  to  what 
Jofephiis  hath  related  (Jud.  Antiq.  lib.ii,  adfinem), 
that  a  dreadful  tempefl  of  thunder,  and  lightning, 
and  hail,  from  this  cloud,  alTaulted  the  Egyptians. 
Lay  all  thefe  circumflances  together,  and  that  the 
Egyptians  fhould  be  frighted,  aflonifhed,  con- 
founded, and  fhould  cry  out,  in  defpair,  "  Let  us 
^ee  from  the  face  of  Ifrael,  for  the  Lord  fight  etk  for 
them  avainji  the  Egyptians,'^  can  give  furprize  to  no 
one. 

Thus  did  God,  in  his  anger,  deflroy  the  Egyp- 
tians, and,  in  mercy,  fave  his  chofen  people ;  lite- 
rally fulfilling  what  Mofes  had  predicted  to  them 
in  their  deep  diftrefs ,  "  Fear  ye  not,  fland  ftill, 
and  fee  the  falvation  of  the  Lord,  which  he  wil! 
fhow  you  to-day.  The  Lord  fhall  fight,  and  yc 
Ihall  hold  your  peace." 

To  this  fcene,  moft  applicable  are  the  words  of 
the  pfalmifl,  which,  if  they  do  not  particularly  de- 
fcribe,  feem  to  explain  the  manner  in  which  the 
Lord  looked  upon,  and  troubled,  and  fought 
againfl  the  Egyptians  in  the  Red  Sea:   *^  The 


PartV.  Hijlory  of  Pharaoh.  9 1 

clouds  poured  out  water,  the  air  thundered,  and 
thine  arrows  went  abroad.  The  voice  of  thy  thun- 
der was  heard  j  the  lightnings  (hone  on  the  ground ; 
the  earth  was  moved  and  (hook,"  (Pf.  Ixxvii.  17, 
18.}  Every  token  and  inftrument  of  Ahnighty 
difpleafure,  every  circumftance  that  could  ftrike 
terror  into  the  human  heart,  or  make  the  wicked 
feel  or  dread  the  vengeance  of  an  incenfed  God, 
feem,  at  this  time,  to  have  been  poured  upon  the 
heads  of  the  abandoned  Egyptians. 

From  fuch  fcenes  let  us  learn  to  fear,  and,  by 
obeying  him,  avoid  the  ftrokes  of  God's  difpleafure. 
Penitence  and  faith,  through  the  atonement  of  Je- 
fus,  will  recommend  us  to  the  arms  of  his  mercy, 
and  open  to  us  the  gate  of  everlafting  life.     And, 

"  From  fcenes  like  thefe,  we"  may  *'  learn  to  form 
an  idea  of  that  power  which  difcomfited  the  infer- 
nal hoil;  raifed  Chritl  from  the  dead;  vanquiflied 
oppofition  and  perfecution;  fubdued  the  world  to 
the  obedience  of  faith;  fupports  and  protedls 
the  church;  will  overthrow  antichrift;  raifc  the 
dead;  caft  the  wicked,  with  death  and  fatan,  into 
the  lake  of  fire  ;  and  exalt  the  righteous,  to  fing, 
with  angels  in  heaven,  *  the  fong  of  Mofes.  and 
of  the  lamb:'*  Great  and  marvellous  are  thy 
works,  Lord  God  Almighty ;  juft  and  true  are  thy 
ways,  thou  King  of  faints,"  (Rev.  xv.  3.) 

Thus  have  we  purfued  the  condudt  of  Pharaoh, 
from  the  firft  meffage  fent  to  him  by  God,  to  the 
fatal  event  in  the  Red  Sea.     That  pride  and  obfli^ 

*  Hornc  m  Pf.  IxxTii.  17, 1 8. 


^gz  Obfervations  on  the  Dif,  L 

nacy  were  his  firft  faults  mufl:  be  evident  5  and 
dreadfully  did  he  pay  the  penalty  of  them. 

Many  refledions  which  will  be  of  ufe  to  the  pru= 
dent  man  may  be  drawn  from  this  hiftory  that  has 
been  before  us,  with  fome  of  which  I  purpofe  to 
conclude  this  difcourfe.  But  it  feems  reafonable. 
to  attend,  in  the  firft  place,  to  an  obfervation  whichj 
I  prefume,  every  perfon  will  make  on  reading  the 
hiftory  of  Pharaoh.  In  all  the  miracles  and  events 
produced  by  the  alone  power  of  God,  fome  outward 
and  vifible  means  were  directed  to  accompliih  his 
purpofe. 

In  what  we  call  the  produdions  of  nature,  it  is 
eafily  difcernible  that  the  powers  of  nature  are  only 
the  energy  of  God  operating  in  his  works,  and  not 
any  influence  they  have  independent  on  him ,  that 
Is,  the  power  of  God,  which  firfh  fpoke  them  into 
being,  ftill  operating  on  them,  produces  thofe  ef- 
fects which  we  call  natural.  Whether  this  be  ne- 
ceffary  for  man,  compofed  as  he  is  of  body  and 
foul,  that  there  may  be  fomething  to  affed:  his  bo- 
dily fenfes,  and  point  out  to  him  the  inward  ope- 
ration of  God  on  the  fcul,  by  his  outward  opera- 
tion in  that  external  fomething  which  he  hath  ap- 
pointed to  indicate  and  effed:  his  purpofe,  is  a  dif- 
quifition  which  it  is  not  neceffary  for  us  to  fettle. 
The  ufe  of  external  means,  we  know,  is  of  fervice 
to  gain  credit  to  the  meffengers  of  God ;  and  point 
out  to  men,  that  he  hath  ordered  thofe  meffengers 
to  work  fuch  miracles,  by  the  ufe  of  fuch  meanSj 
as  cannot  polTibly  have  any  natural  effect  that  way  i^ 


Fart  V.  mjiory  of  I^haraoJi.  9^ 

^nd,  therefore,  that  he  hath  fent  them,  and  fpeaks 
and  a(fts  through  them. 

Moft  of  the  miracles  in  Eg}^pt  were  apparently 
wrought  by  virtue  of  the  rod  of  Mofes.  This  rod 
was,  probably,  the  flaff  he  carried  in  his  hand  when 
he  tended  the  flocks  of  Jethro,  and  could  have  no 
virtue  in  it  to  produce  the  efFefts  which  followed 
upon  the  ufe  of  it,  more  than  it  had  to  convert  it- 
felf  into  a  ferpent.  It  was,  however,  the  inftru- 
ment  which  Goddiredted  Mofes  to  ufe  in  perform- 
ing the  wonders  which  he  wrought.  God  wrought 
in  it  and  by  it,  and  could  have  operated  as  well 
without  it,  had  he  fo  pleafed. 

That  we  might  afluredly  know  this,  and  afcribe 
its  whole  efficacy  to  Qod,  and  not  to  the  rod,  fome 
miracles  were  wrought  without  its  intervention; 
namely,  the  judgment  of  the  fwarm^s  of  flies,  and 
the  murrain  among  the  cattle.  This  circumflance 
teacheth  us, 

1.  That  Mofes,  who  ufed  his  rod,  and  wrought 
miracles  with  it  only  at  the  command  of  God, 
was  really  his  meffenger,  and  was  aided  by  his  au- 
thority. 

2.  It  fhould  make  us  careful  in  the  ufe  of  all 
thofe  means  which  God  hath  appointed  for  us  in 
his  holy  religion,  and  to  employ  them  devoutly  in 
the  manner  he  hath  directed  ^  and  then  to  en- 
tertain no  doubt  of  their  efficacy  to  the  purpofes  for 
which  they  are  appointed.  In  this  fenfe,  the  Sa- 
craments in  the  chriflian  Church  become  efTcntially 
^lecefTary  for  us,  where  they  can  be  had.    Nor  have 


94  Ohfervations  on  ih  Dif.  I, 

we  more  reafon  to  exped  the  grace  of  God,  and 
thofe  blef^ngs  which  are  exhibited  by  the  Sacra- 
ment j,  without  the  ufe  of  them,  than  Mofes  would 
have  had  to  expedt  the  miraculous  interpofition  of 
God,  without  the  ufe  of  his  rod,  when  God  com- 
manded him  to  ftretch  it  forth.  And  to  doubt  of 
the  efficacy  of  the  Sacraments,  is  the  fame  infideHty 
in  us,  that  it  would  have  been  in  Mofes  to  have 
doubted  of  the  efficacy  of  his  rod,  when  God  com- 
manded him  to  employ  it. 

3.  It  (hould  teach  us  not  to  attribute  any  fanc- 
tity  or  efficacy  to  Sacraments  independent  of  God's 
appointment  \  but  to  afcribe  tlieir  whole  efficacy 
to  him  who  hath  ordained,  and  operates  in  them. 

But,  in  fome  of  the  miracles  in  Egypt,  other 
means  were  fometimes  ufed  befides,  or  inftead  of 
the  rod.      The  locufts  were   brought,  and  the 
Red  Sea  was  divided  by  a  (Irong  eaft  wind,  even 
when  Mofes  had  employed  his  rod  by  God's  com- 
mand.     No  rod  was  ft  retched  forth  when  the  biles 
with  inflammation  infefted  the  Egyptians :    That 
judgment  v/as  produced  by  fprinkling  allies  towards 
heaven  in  the  fight  of  Pharaoh.    For  though  God, 
in  the  operations  of  nature,  hath  confined  himfelf 
to  fixed  rules  of  adiing,  it  is  for  our  fakes  he  hath 
done  fo,  that  we  might  know  what  events  to  ex- 
pe(5l  from  certain  caufes :  yet,  in  thofe  operations 
which  are  befide,  or  beyond  the  powers  of  nature, 
he  is  not  confined  to  particular  means,  nor,  indeed, 
to  any  means  at  al],  but  can  operate  without,  or 
by  any,  as  he  feeth  good.    I-lowever,  when  he  hath 


Part  V.  Hijlory  of  PharaoJt,  9^ 

appointed  means  for  us,  they  become  obligatory  on 
us.  Nor  have  we  a  right  to  expcdl  the  bleffings 
annexed  to  them,  if  we  ufe  not  the  means  appoint- 
ed for  the  conveyance  of  them. 


«e.«^ 


DISCOURSE  L 


PjIrt  the  sixth. 


OBSERVATIONS  ON  THE  HISTORY  OF 
PHARAOH. 


A.  HE  attentive  mind  will  readily  remark,  that 
few  of  the  judgments  of  God  came  upon  Pha-r 
raoh  without  previous  notice,  generally  of  one  day, 
tluat  if  he  continued  obilinate,  fuch  or  fuch  a  thing 
Ihould  happen  to  him.  When  he  was  threatened 
with  the  florm  of  hail,  and  apprized  of  its  dread- 
ful violence,  he  and  his  fervants  were  advifed  to 
fhelter  their  fervants  and  cattle  againfi;  its  fury. 
When  he  was  under  the  correction  of  any  judg- 
ment, and  requeftcd  the  interpofition  of  Mofes  to 
deliver  him  from  it,  it  was  always,  and  fpeedily, 
removed  on  his  intercellion. 

Thefe  are  inflances  of  the  goodnefs  of  God,  who 
does  not  willingly  puniih,  nor  punifh  any  but  ob-* 
ilinate  offenders.  Nor  was  his  goodnefs  confined 
to  Pharaoh.  To  us,  to  all  men,  he  hath  graci- 
ouHy  made  known  the  dreadful  confequencc  of  a 
wicked,  impenitent  life.    He  hath  alfo  advifed  and 


?artVl.  Hijlory  of  Pharaoh,  97 

uire(fled  us  to  (helter  ourfelves  agalnft  the  florm 
of  his  anger,  by  penitence  and  faith  in  Jefus  the 
P.edeemer,  and  obedience  to  him,  according  to 
the  bed  of  our  power.  If  we  regard  not  his  warn- 
ing, we  fhall  fare  as  did  the  fervants  and  cattle  of 
Pharaoh,  and  the  incredulous  Egyptians — fink  un- 
der the  blaft  of  God's  difpleafure. 

The  reflc6tions  which  I  fiiall  make  on  this  fub- 
ject  will  be  drawn  from  the  temper  of  mind  which 
Pharaoh's  conduct  difcovered,  and  will  principally 
relate  to  our  practice. 

It  hath  been  obferved,  that  the  original  faults 
of  his  temper  were  pride  and  obftinacy.  They  ge- 
nerally go  together.  Obftinacy,  indeed,  feems  to 
be  the  natural  offspring  of  pride.  To  give  up  a 
point,  or  recede  from  a  fentiment,  would,  in  the 
opinion  of  the  proud  man,  lefien  his  dignity,  and 
link  him  in  the  eftimation  of  others.  He,  there- 
fore, obftinately  purfues  the  point  to  the  end,  be 
it  right  or  wrong,  of  great  or  of  little  importance, 
good  or  evil  in  its  confequences. 

Another  certain  efFe<ft  of  pride  appears  to  me  to 
be  covetoufnefs.  I  mean  not  that  none  are  cove- 
tous but  proud  peoples  though,  I  fear,  proud  peo- 
ple always  are  fo :  not  merely  of  money,  but  of  all 
things  in  which  tiiey  think  their  intereft,  or  honour, 
or  dignity  is  concerned.  Every  thing  of  this  kind, 
they,  as  much  as  pofhble,  arrogate  to  themfelves, 
and  endeavour  to  manage  in  fuch  a  wav  as  fliali 
fecure  and  incrcalc  their  own  importance. 

Pride,  and  obftinacy,  and  covetoufnefs,  if  not  nc- 
celTarily,  yet  certainly  produce  crueltv,  or  a  coi;- 

O    . 


98         •  Ohfervaiions  on  the  Dif,  1, 

du<^  towards  others  void  of  humanity ;  if  not  al- 
ways, yet  in  moft  inftances. 

Thefe  feem  to  have  been  flrong  lines  in  Pha- 
raoh's character.  His  pride  made  obedience  and 
fubmiflion  to  the  will  of  God  fevere,  if  not  imprac- 
ticable duties.  His  obfkinacy  prevented  him  from 
feeing,  or,  at  leaft,  from  attending  to  the  evidence 
which  God  laid  before  him,  that  he  had  fent  Mo-' 
fes  to  require  the  difmiffion  of  the  Ifraelites  from 
their  fervitude,  and  made  him  perfifl  in  his  deter- 
mination to  keep  them  at  all  events.  His  cove- 
toufnefs  led  him  to  confider  their  detention  in 
Havery  as  eflential  to  his  own  wealth  and  dignity, 
as  well  as  to  the  dignity  and  profperity  of  his  king- 
dom 3  and  his  cruelty  excited  him  to  ufe  every 
mean,  however  inhuman,  that  could  break  their 
fpirits,  and  render  them  more  fubmiflive,  or  pre- 
vent their  increaling  to  fuch  numbers  as  he  feared 
would  endanger  the  fafety  of  his  kingdom. 

We  have  feen  the  fatal  iffue  of  Pharaoh's  con- 
duct. To  avoid  every  part  of  it,  we  muft  avoid 
the  tempers  which  led  him  to  it,  and  which,  if  in- 
dulged, will  lead  us  to  deflruftion,  if  not  equally 
open  and  apparent,  equally  fatal  and  dreadful.  The 
nature  of  God  is  the  fame  it  ever  was ;  and  the  tem- 
pers of  men,  in  all  ages,  are  the  fame,  and,  under 
the  fame  circumflances,  will  ever  produce  the  fame 
efFeds.  Pride,  and  obftinacy,  and  covetoufnefs, 
and  cruelty,  are  ever  the  fame  in  themfelves,  and 
in  their  effeds — deflrudive  to  men,  odious  to  God. 
Ee  it  our  conftant  care  to  keep  them  under,  by  de-- 
•  nying  and  contrcling  every  tendency  toward  them 


Part  yi.  Mipry  of  Pharaok  99 

which  we  find  ftirring  in  us.  Pride  feems  to  be 
the  root  of  them  all,  and  is  the  grand  obftru6lion 
to  our  obedience  and  fubmifnon  to  God — the  great 
fburce  of  that  rcfllefTnefs  and  impatience  under  the 
difpenfations  of  his  providence,  which  we  often 
feel,  and  too  often  indulge,  when  our  worldly  af- 
fairs proceed  not  as  we  willi,  or  had  planned.  To 
the  fame  fource  we  may  trace  thofe  angry  refent- 
ments,  and  that  defire  of  revenge  which  fprings  up 
in  us  under  a  fenfe  of  ill  ufage,  or  the  opinion  of 
negled:  and,  between  revenge  and  cruelty,  the 
diftindion  is  too  nice  to  be  eafily  marked. 

Pharaoh,  educated  in  a  court,  and  advanced  to 
a  throne,  had  the  natural  pride  of  his  heart  unhap^ 
pily  incrcafed  by  the  fubmiffion  that  was  paid  him, 
fo  that  he  could  brook  neither  fuperior  nor  contra- 
diction. We  who  axe  not  kings,  nor  have  been 
educated  in  the  courts  of  kings,  may  fuppofe  our- 
felves  fecure  from  that  odious  pride  which  was  both 
the  reproach  and  deilruction  of  Pharaoh.  But 
pride  was  not  peculiar  to  Pharaoh,  nor  is  it  the  pro- 
perty of  kings  and  courtiers  alone.  Although  not 
made  for  man,  it  is  deep  rooted  in  the  human  heart ; 
and  when  not  checked,  but  foflered  by  education, 
it  becomes  the  bitter  root  from  which  fprings  every 
noxious  weed.  Though  not  flattered  by  courtiers, 
we  may  have  been  petted  by  parents  and  flattered 
by  friends,  and  the  pride  of  our  hearts  fo  increafed 
and  flrengthencd  as  to  give  a  difagreeable  tinfture  to 
all  our  converfe  and  condud.  Happy  will  it  be 
for  us,  if  it  go  no  farther — if  it  do  not  bring  obfti- 


Xoo  Obfervatiom  on  the  Dif.  I. 

nacy,  and  covetoufnefs,  and  cruelty,  in  its  train ; 
for  mifery  and  deftrudion  will  furely  follow. 

Obflinacy  prevented  Pharaoh  from  feeing,  at 
leafb  from  regarding  the  force  of  the  evidence  which 
God  caufed  to  be  laid  before  him ;  and  the  longer 
he  continued  to  refift  that  evidence,  the  weaker 
and  more  depraved  became  his  judgment  j  till,  at 
laft,  he  was  incapable  of  determining  aright  in  a 
very  plain  and  important  builnefs.  Let  his  be- 
haviour at  the  Red  Sea  be  an  inflance  to  prove 
this  point.  Now  obflinacy,  that  is,  a  determined 
refolution  to  follow  our  own  opinion  and  will  at  all 
adventures,  will  forever,  under  the  fame  circum- 
ftances,  produce  the  fame  effects.  It  would  as 
furely  now  weaken  and  deprave  our  judgments  con- 
cerning the  will  of  God  revealed  in  the  holy  fcrip- 
tures,  the  nature  of  Chrifl's  church,  the  dodrines 
of  the  gofpel,  and  every  thing  that  relates  to  eter- 
nal life;  and  prevent  our  feeling  the  force  of  the 
evidence  on  which  they  depend,  as  it  prevented 
Pharaoh  from  feeling,  that  is,  ading,  according  to 
the  force  of  the  evidence  which  Mofes  placed  be- 
fore him.  To  get  perfedly  free  from  obftinacy, 
pride  mud  be  banifhed  from  the  heart :  it  is  the 
flock  of  every  vice.  Cut  down  the  tree,  and  you 
deftroy  the  body  and  branches  of  all  evil  tempers 
and  pafiions.  Should  Ihoots  fpring  from  the  roots, 
care  will  keep  them  under,  and,  in  time,  they  will 
die  and  perifn. 

From  the  hiflory  of  Pharaoh  we  learn,  that  his 
heart,  Jiard  as  it  was,  feveral  times  relented  undet 


part  VI.  Ihjiory  of  Pharaoh.  lo; 

the  prefTurc  of  God's  judgments.  The  frogs,  the 
fwarms  of  flies,  the  ftorm  of  hail,  the  locufls,  the 
grofs  tangible  darknefs,  each  in  its  turn,  made  fo 
much  impreffion  on  his  fiubborn  difpofition,  that 
he  fent  for  Mofes  and  Aaron;  begged  to  be 
delivered  from  the  prefent  calamity ;  and  promifed, 
on  that  condition,  to  let  the  Ifraelites  depart  as  they 
had  required.  It  is  true,  on  all  thefe  occafions,  he 
endeavoured  to  obtain  fome  mitigation  of  the 
terms  on  which  they  were  demanded — that  their 
children  or  their  cattle  Ihould  be  left  behind,  as  a 
fecurity  for  their  return — or  that  they  fhould  go 
a  very  little  way :  nor  did  he  keep  his  word  when 
the  judgment  was  removed,  but  returned  to  the 
habitual  bent  of  his  mind. 

He  a6ted  as  moft  other  wicked  people  aft.  He 
was  forry  that  his  fin  fubjeded  him  to  punilhment^ 
and  wiflied  to  retain  the  fin,  but  to  get  rid  of  the 
punilhment  as  foon  as  he  could.  When,  therefore, 
he  faw,  that,  by  the  goodnefs  of  God,  there  was 
refpite  from  the  punilhment  which  he  fuifered,  he 
kept  to  his  firft  refolution,  not  to  let  the  people 
go,  and  thereby  increafed  the  obftinacy  of  his  tem- 
per. 

Similar  obfervations  have  been  made  on  people 
In  ficknefs.  While  they  fuficr,  and  the  profpedk 
of  death  is  open  before  them,  they  are  very  peni- 
tent, and  full  of  good  refolutions.  But  no  fooner 
does  health  return,  but  their  penitence  and  good 
refolutions  are  forgotten;  they  return  to  their  old 
fins  and  evil  habits  with  greater  avidity,  and  become 
^iiore  hardened,  and  worfe  than  they  were  before, 


5  OS  Qbfirvatlons  on  tM;  'pif.  I.. 

The  cafe  of  Pharaoh,  therefore,  is  not  a  lingular 
one,  whatever  its  particular  circumftances  may  have 
been.  Let  us  ever  guard  carefully  againft  a  con- 
duct fo  bafe  in  itfelf,  and  fo  provoking  to  God.  It 
always  hardens  the  heart,  and  juiakes  it  more  care- 
lefs  both  of  the  mercy  and  anger  of  God.  Our 
greateft  fecurlty  is  in  amendment  while  we  are  ir) 
liealth  J  for  on  our  own  future  purpofes  and  good 
refolutions  no  great  dependence  can  be  made,  efper 
ciaily  when  the  paffions  of  the  mind  and  appetites 
of  the  body  gje  weakened  and  brought  low  by  pain 
and  ficknefso  With  health  they  will  return  tQ 
their  ftrength,  and  our  good  purpofes  v^/ill  proba- 
bly vanifh  before  them. 

It  is  highly  probable  that  Pharaoh  was  encou- 
raged in  his  cppofition  to  the  demand  of  God,  and 
in  his  obftinate  refolution  to  abide  by  his  firft  pur- 
pofe  to  keep  the  Ifraelites  in  bondage,  by  the  ad- 
vice and  flattery  of  his  wife  men  or  magicians. 
According  to  a  prevalent  tradition  among  the  old 
Jews,  the  two  mod  eminent  cf  thofe  men,  Jannes 
and  Jambres,  to  whom  they  add  another  by  the 
name  of  Sanidas,  accompanied  Pharaoh  in  his  ex- 
pedition, and  perifhed  with  him  in  the  Red  Sea. 
The  fatal  confequence  of  their  advice  and  perfua- 
fion  ought  to  be  an  admonition  to  us,  not  to  fuffer 
the  wits  and  flatteries  of  plaufible,  defigning  men, 
to  lead  us  away  from  the  plain  declarations  of  God, 
in  his  holy  word,  or  from  the  unity  of  his  church, 
to  which  he  hath  promifed  external  life.  If  we  do, 
\'/e  fm  after  the  example  of  Pharaoh  beguiled  by 
And  if  we  partake  in  his  fln,  that 


i^art  Vl.  Hipry  of  PharaoJi.  «1>3 

is,  if  we  fin  from  an  evil,  hard  heart  of  unbelief, 
and  continue  impenitent  in  it,  as  he  did,  we  can- 
not think  it  ftrange  if  we  partake  alfo  in  his  pu- 
nifhment — not  by  literally  drowning  in  the  Red 
Sea,  but  by  being  given  up  of  God  to  our  ov/n  re- 
probate mind,  to  fill  up  the  meafure  of  our  ini- 
•quity  in  this  world,  and  fmk  into  the  gulph  of 
mifery  in  the  world  to  come.  Repent,  therefore, 
while  it  is  "  to-day" — delay  it  not  till  to-morrcvv 
— "  left  any  of  you  be  hardened  through"  the  de- 
teitfulnefs  of  fin,  *'  and  God"  fwear  in  "  his"  wrath, 
'**  you  fhall  not  enter  into  his  reft." 

It  hath  been  made  an  objeftion  to  the  honefty 
and  fincerity  of  Mofes,  that  he  demanded  of  Pha- 
Taoh  leave  for  the  Ifraelites  to  go  three  days  jour- 
ney into  the  wildernefs,  to  hold  a  feaft  unto  t\\t 
Lord  their  God,   which  plainly  implied   an  in- 
tention of  returning  when  the  feaft  was  ended  ^ 
whereas  he  had  no  intention  of  returning  at  all; 
but  to  go,  and  drive  out  the  Canaanites,  and  take 
pofleffion  of  their  country :  that  Pharaoh's  fufpi- 
cion  of  their  not  returning  was  the  true  realbn  why 
he  rcfufed  to  let  them  go;  having  feverai  times 
offered  to  comply  literally  with  their  requeft,  if 
they  would  leave  any  pledge  behind  them — their 
children,  or  their  flocks  and  herds — to  enfure  their 
return. 

It  is  certain  that  Mofes  delivered  the  precife 
mefTage  to  Pharaoh  with  which  he  was  charged 
from  God.  It  is  alfo  certain,  that  God  intended, 
at  this  time,  to  deliver  his  people  from  their  bond- 
age in  Egypt,  and  to  fettle  them  in  Canaan,  ac- 


I  ©4  Ohfer'VaiioHS  on  tJiQ  Dif.  \i 

tording  io  his  promife  to  Abraham.  Whatever 
infincerity  is  fufpected  to  have  been  in  the  bufinefs, 
muft  be  charged  to  God,  who  gave  the  direftion. 
By  exactly  doing  as  he  was  ordered,  Mofes  hath 
kept  himfelf  free  from  blame. — It  does  not,  how- 
ever, appear  by  what  rule  of  honefty  or  morality 
God  was  obliged  to  open  his  v;hole  intention  to 
Pharaoh.  The  demand  that  was  made  was  enough 
to  try  his  temper,  whether  he  was  difpofed  to  obey 
God.  And  why  make  the  demand  higher  ?  Why 
lay  open  the  full  purpofe  of  God  to  a  man  not  dif- 
pofed to  obey  him  ?  or  till  it  was  known  that  he 
had  a  difpolition  to  obey  him?  The  trial  to  be 
made  was  a  trial  of  the  flate  of  Pharaoh's  heart. 
The  demand  of  leave  for  three  days  journey  was 
enough  for  that  purpofe.  Had  Pharaoh  confented, 
it  is  im.poiTible  to  fay  what  the  precife  condud  of 
God  toward  him  would  have  been,  further  than 
that  the  Egyptians  would  have  been  exempt  from 
all  punidiment. 

The  Ifraelites  were  the  peculiar  people  of  God, 
by  a  covenant  made  with  their  ancefbors.  They 
were  held  In  bondage  by  Pharaoh  upon  the  pre- 
tence, that  his  predecellbrs  having  conquered  the 
country  in  which  they  refided,  had  a  right  to 
make  liaves  of  them.  God  had  forefeen  their 
bondage,  and  had  promifed  to  deliver  them,  and 
the  time  for  the  fulfilment  of  his  promife  drew  near- 
Leave  for  them  to  go  three  days  journey  was  de- 
manded, and  was  repeatedly  refufed.  We  have  a 
right  to  fay  that  the  procedure  of  God  with  Pha- 
raoh, upon  his  refufal,  was  reafonabie,  juft,  and 


part  VI .  Uijiory  of  Pharaoh  -  165 

«quitable^  Nor  have  we  any  right  to  fuppofe,  but 
that,  had  Pharaoh  contented,  the  condudt  of  God 
would  have  continued  to  have  been  reafonablc,  juft, 
and  equitable  towards  him. 

The  objection  we  have  been  confidering  leaves 
us  to  inquire  for  fome  reafon,  why  God  permitted 
his  pecuHar,  covenanted  people,  to  fall  into  fucb 
vafTalage  and  oppreflion,  as  required  great  wonders 
and  fevere  judgments  to  deliver  them  ? 

Thedifplay  of  the  power  and  juftice  of  Almighty 
God,  which  was  made  in  the  deliverance  of  Ifrael, 
had  a  direct  tendency  to  check  the  world,  and  efpe- 
cially  the  Egyptians,  in  their  progrefs  in  idolatry,, 
into  which  they  leem  to  have  been  halting,  and 
faft  fmking,  by  convincing  them  that  the  Lord 
God  of  the  Hebrews  was  the  only  God,  who  ruled 
the  heaven  and  the  earth,  the  elements  of  the 
world,  and  all  the  powers  of  nature,  as  he  pleafed : 
nor  would  the  difplay  of  God's  power  in  Egypt 
be  of  lefs  fervice  to  the  IfraeHtes,  than  to  the  Egyp- 
tians. They  faw  it  exercifed  before  their  eyes, 
and  for  their  benefit :  they  found  themfelves  fe- 
cured  from  the  judgments  which  the  Egyptians 
endured,  and,  at  length,  delivered  by  them  from 
the  thraldom  they  futfered.  Highly  favoured  as 
they  were  by  God,  who  proclaimed  himfelf  to  be 
the  God  of  their  fathers,  they  would,  the  more 
likely,  continue  in  iiis  worfhip  and  fervice,  and  not 
turn  away  to  the  worfliip  of  the  gods  of  the  heathen, 
who  could  neither  fave  nor  help  thole  who  trulted 
m  them. 

Another  reaiun  why  God  permitted  his  people 
P 


io6  Qbfervations  on  the  Dif,  L 

to  fall  into  bondage,  may  have  been  to  prepare 
them,  by  the  difcipHne  of  afflidtion,  for  that  reU- 
gious  and  civil  oeconomy  under  which  he  intended 
to  place  them ;  the  fundamental  principle  of  which 
was,  that  he  only  was  God,  the  Creator,  Preferver, 
and  Governor  of  heaven  and  earthy  who  had 
brought  them  out  of  Egypt,  and  fettled  them  in 
Canaan :  that,  therefore,  they  ought  to  worfhip 
and  ferve  him  only,  and  obey  him  in  all  things, 
and  in  the  precife  manner  which  he  ihould  com- 
mand. 

But,  it  is  highly  probable,  that  in  the  long  fo" 
journing  of  the  Ifraehtes  in  Egypt,  both  their  reli- 
gion and  their  manners  had  been  corrupted  by 
their  converfation  with  the  Egyptians,  and  the  ab- 
folute  power  they  exercifed  over  them.  Their  af- 
ter conduft  in  the  wildernefs  feems  to  indicate  as 
much.  That  they  had  a  ftrong  propenfity  to  ido- 
latry, appears  from  the  molten  calf  which  Aaron 
made.  And  the  relu6lance  with  which  they  con- 
formed to  the  direftions  of  God  fliowed  itfelf,  as 
in  other  inftances,  fo  particularly  in  the  condudt  of 
Nadab  and  Abihu,  who  offered  incenfe  with 
ftrange,  that  is,  with  common  fire,  when  God 
had  ordered  it  to  be  done  with  fire  from  the  altar ; 
and  in  the  rebellion  of  Corah  and  his  company. 
Their  departure  from  the  ancient  fimplicity  and 
reditude  of  manners,  and  their  compliance  with 
the  idolatrous  rites  of  the  Egyptians,  may  have 
made  it  neceffary  for  God  to  chaftife  them  by  af- 
fiidlion,  in  order  to  bring  them  back  to  a  fenfe  of 
their  duty,  and  convince  them  that  he  alone  was 


^artVI.  Hiftory  of  Pharaoh.  I07 

God,  and  alone  to  be  worfliipped  and  obeyed. 
Their  bondage  and  hard  ulage  would  alfo  make 
tliem  more  willing  to  leave  Egypt,  whenever  it 
fliould  plcafe  God  to  order  them  to  do  ib ;  and 
more  thankful  for  their  deliverance,  and  for  ihe 
bleflings  of  freedom  and  a  happy  eftablifliment  in 
the  land  of  Canaan. 

The  pious  chriflian  will  cxcufe  my  adding  one 
reafon  more,  why  God  fuffered  his  people  to  fall 
into  a  (late  of  hard  and  apparently  irremediable 
Tervitude  in  Egypt,  previous  to  his  bringing  them 
out  from  thence.  It  is  a  reafon  which,  I  confefs, 
I  confider  as  a  principal  one,  and  to  have  been 
chiefly  intended  by  Almighty  God,  in  that  difpenr 
iation  of  his  providence. 

.  It  is  only  by  analogy  with  temporal  things,  that 
we  can  have  any  notion  of  things  that  are  fpiritual 
&nd  eternal,  All  our  thoughts  and  all  our  expref- 
fions  about  God,  and  fpirit,  and  religion,  and  ano* 
ther  life,  are  drawn  from  corporeal  objedts,  from 
ideas  which  we  get  by  our  own  fenfes,  and  apply 
them,  by  accommodation,  to  fpiritual  fubjeds. 
Nor  does  it  appear  how  we  could  get  any  notion, 
or  form  any  fentiment  of  the  tyranny  of  evil  fpirits 
©ver  the  foul,  or  of  the  hard  bondage  of  ferving 
corrupt  lufts  and  paflions,  but  from  the  rigorous 
oppreflion  and  hopelefs  mifery  of  the  body  from 
the  arbitrary  dominion  and  fevere  exadlions  of  un- 
juft  and  cruel  men.*    The  hard  bondage  of  fin  and 


*  On  this  fubjcA  I  would  recomiticDd  to  the  American  Clergyman  U>e 
three  following  books,  which,  \  b^vc  reafon  to  think,  are  not  common 
in  America,  and,  therefore,  not  as  much  read  as  their  merit  defcrvc^— • 


toS  Ohfervations  on  the  Dif.  t. 

fatan  into  which  the  whole  human  nature  funk  by 
the:  apoilaiy  of  Adam;  the  wretchednefs  which 
hath  fince  attended  every  man  born  into  the  world  3 
the  impoffibility  that  man  fhould  relieve  and  re-^ 
ftore  himfelf ;  the  rage  and  malice  of  his  grand  ad- 
verfary  againft  both  him  and  every  mean  of  his 
happinefs,  and  his  utter  inability  to  refift  him,  we 
bave  been  taught  by  the  inftrudion  of  God,  and 
experience  convinceth  us  that  his  inftruftion  is. 
true. 

If,  therefore,  God  fuffered  his  chofen  people  X.(^ 
link  into  opprefiion  and  wretchednefs,  under  the 
tyi-anny  of  the  Egyptians,  fo  that  there  was  no 
human  hope  of  help  for  them ;  if  he  permitted  no- 
thing to  interfere  in  their  deliverance  but  his  owa 
arm  and  power ;  if  he  delivered  th'em' in  dire(2:'  con- 
tradiftion  to  the  fixed  determination  and  flubborn 
oppofition  of  their  mercilefs  opprefTors,  by  means 
titterly  beyond  the  contrivance  of  human  wifdom, 
and  the  efforts  of  human  power ;  and,  in  that 
event,  deftroyed  their  relentlefs  enemies  in  the  mofi; 
aftonifliing  manner— it  ejchibits  fuch  a  reprefenta-^ 
tion  and  picture  of  the  mifery  of  the  world,  under 
the  tyranny  of  the  devil,  of  fin,  and  of  death;  of 
the  mercy,  and  goodnefs,  and  dove,  and  power  (^ 
God,  in  its  deliverance  b}''  the  mediation  and  atone^ 
ment  oF  Jefus  Chrift,  both  God  and  man,  as  no 
other  earthly  fcene  could  pofiibly  make- — a  repre.-i 

') ' 

The  Proceanre,  Extent,  arJ  Lini'its  of  Human  UniJerPaiiding — Th'ivgs  HU 
wine  and  Supernatural  coiicei-ved  by  Analogy  ivith  Things  l^aiural  and  Hw 
vtan' — The  Knoivledge  of  Diiiive  Things  from  Mei'clction,  not  from  Renfcn 
*r  Nature.     The  laft  by  John  Ellis,  D.  D.     The  two  fcrrner  are  anony- 


part  VL  Hijlory  of  Pharaoh.  IC9 

fentation  which  we  can'  eafily  undcrftand,  which 
we  muft  feel  to  be  real  and  true ;  and  by  it  have 
our  faith  confirmed,  that  as  God  did  fave  his  peo-f 
pie,  the  Church  of  Ifrael,  from  the  tyranny  and 
maHce  of  Pharaoh  and  the  Egyptians,  who  were 
deftroyed  in  the  Red  Sea;  fo  he  will  finally 
complete  the  falvation  he  hath  already  begun,  of 
his  people,  the  Church  of  jefus  Chrift,  by  calling 
its  enemies,  the  devil,  fin,  and  death,  into  the  lake 
of  fire  preparing  for  the  devil  and  his  angels.  (Rev. 
XX.  14.) 

In  terms  taken  from  temporal  bleflings,  the  pro- 
phets generally  fpeak  of  the  divine  favour  and  fal- 
vation of  Mefiiah;  and  in  the  fame  terms,  the 
blefled  Redeemer  Jefus  applied  what  they  had  faid 
to  himfelf :  "  The  fpirit  of  the  Lord  is  upon  me, 
JDecaufe  he  hath  anointed  me  to  preach  the  Gofpel 
to  the  poor,  he  hath  fent  me  to  heal  the  broken- 
hearted, to  preach  deliverance  to  the  captives,  and 
recovering  of  fight  to  the  blind,  to  (tt  at  liberty 
them  t'hat  are  bruifed,  to  preach  the  acceptable 
year  of  the  Lord."  (Ifa.  Isi.  i.  Luke  iv.  18.)  To 
the  fpiritual  blefiings  of  the  all-gracious  Redeemer, 
let  us  raife  our  thoughts  from  thefe  expreflions  of 
temporal  good  things :  they  are  figures  of  better 
things,  more  precious  hopes,  more  excellent  blef- 
•fings,  than  any  that  can  be  enjoyed  in  this  world ; 
and  oug;ht  to  fix  our  faith  on  him  as  the  anointed  of 
the  Father,  fent  to  make  known  the  gofpel  of  fal- 
vation to  man  made  poor  and  wretched  by  his 
apoftafy  from  God ;  to  heal  the  heart  broken  by 
the  thraldom  of  fin,  and  penitent  through  a  due 


no  Obfervations  oh  tlie  'Dif.  I. 

fenfe  of  its  evil  nature ;  to  preach  deliverance  to 
the  captives  of  fatan  and^death ;  recovery  of  fight, 
through  his  atonement,  to  the  mind  blinded  with 
error,  with  ignorance  of  God  and  of  life  eternal; 
to  fet  at  liberty  thofe  who  are  bruifed  with  the  hard 
fervice  of  vicious  lulls  and  domineering  paffions, 
and  bring  them  into  the  perfaft  freedom  of  the 
fons  of  God  ',  to  proclaim  the  acceptable  year  of 
the  Lord-T-the  day  of  falvation — the  feafon  of  his 
merciful  vifitation  to  all  the  fons  of  loft  Adam 
who  will  hear  and  regard  him,  and  turn  from  the 
fervitude  of  fin  to  the  free  obedience  of  his  lav/. 

This  is  the  end  of  all  the  difpenfations  of  God 
to  fallen  man,  to  bring  him  back  from  his  apoftafy, 
and  reftore  him  to  that  flate  in  the  creation  for 
which  he  was  originally  defigned ,  that,  under  the 
infpiratiori  of  the  Holy  Ghoft,  he  may  live  and  be 
happy,  in  perfeft  obedience  and  abfolijte  depend- 
ance  on  God  his  Creator..  When  this  is  done,  all 
is  done  that  can  infure  happinefs  to  us :  and  til! 
this  be  done,  nothing  is  done  to  effect  in  otir  falva- 
tion. To  bring  this  about  is  the  defign  of  Chrift's 
mediation,  and  of  ail  he  ever  did  or  fuffered  for  us. 
To  make  us  fully  fenfible  of  the  want  and  rseceffity 
of  his  interpofition,  God  permitted  his:,  chofen 
people  to  fall  into  hard  bondage  in  Egypt.  To 
affure  us  of  the  certainty  and  perfection  of  redemp- 
tion through  Chrill,  he  fully  and  perfe<flly  deli- 
vered his  people  at  the  Red  Sea,  and  overwhelmed 
their  enemies  in  horrible  defhruftion.  To  demon- 
ftrate  the  poffibility  of  our  rendering  void,  by  our 
fins  and  evil  deeds,  the  redemption  of  Chriil,  as 


Part  VL  tiijlory  of  Pharaoh.  1 1 1 

far  as  we  are  perfonally  concerned,  God  gave  up 
*  thofe  whom  he  had  brought  out  of  Egypt,  to  pe- 
rifh  in  the  wildernefs,  becaufe  of  their  impenitency 
and  unbeUef.  To  convince  us  that  the  redemp- 
tion of  Chrift  will  be  completely  effedtual  to  all 
who  obey  God,  Jofhua  and  Caleb  were  condudcd 
into  Canaan,  according  to  the  promife  he  had  made, 
on  account  of  their  fidelity  and  obedience. 

Thefe  confiderations  will,  I  truft,  have  their  full 
weight.  Then  fhall  we  rejoice  in  penitence  for 
our  fins,  in  faith  and  obedience  to  God,  in  refigna- 
tion  to  his  will,  in  the  [Qnic  of  his  mercy  and  good- 
nefs,  in  the  power  of  his  grace,  in  the  difpenfations 
of  his  providence;  and,  under  the  infpirations  of 
his  Spirit,  fliall  live  in  the  ways  of  holinefs,  and  die 
in  the  hope  of  glory  through  Jefus  Chrift. 


iiJ^ITl 


DISCOURSE  IL 


MERCY  AND  JUDGMENT. 


Rom.  ix.  1 8.    Therefore  hath  he  mercy  on  whom  he 
will  have  mercy ^  and  whom  he  will  he  hardeneth. 

X  HIS  Text  being  often  mifunderflood,  at  lead 
miiinterpreted,  I  have  thought  it  beft  to  endeavour 
to  point  out  its  fenfe  and  meaning,  according  to 
the  Apoftie's  difcourfe  in  which  it  occurs.  It  will, 
I  truft,  thereby  appear,  that  it  contains  no  por- 
tion or  doctrine  inconliftent  with  the  notion  I  have, 
in  the  preceding  difcourfe,  given  of  God's  harden- 
ing Pharaoh's  heart. 

The  inftance  of  Pharaoh,  in  this  chapter,  is  in- 
troduced by  St.  Paul,  to  illuflrate  the  jufcice  of 
God  in  rejefting  the  Jews  from  being  his  covenant- 
ed people,  and  coniigning  them  over  to  punifli- 
ment,  on  account  of  their  impenitency  and  hard- 
nefs  .of  heart,  and  calling  in  the  Gentiles  to  be 
heirs  of  the  promifes  made  to  Abraham. 

The  Jcvviih  converts  to  chriftianity  flrongly  in- 
fifted  that  the  Gentiles  who  embraced  the  faith  of 
■■■  'b.rift,  (hould  fubmit  alfo  to  circumcifion  and  the 


Dir.  II.  Mercy  and  'Judgment.  113 

obfervance  of  ^he  law  of  Mofcs.  This  they  did 
from  the  opinion  of  its  nccefiity,  in  order  to  o\}~ 
i2i^{nrighteouf)iefSy  that  is^jujlification,  or  the  remijfion 
offMS  from  God,  which  they  iuppofed  was  confined 
to  the  Mofaic  law.  This,  indeed,  feems  to  have 
been  the  chief  ftumbling-block  of  the  Jews,  and 
the  principal  reafon  of  their  generally  rejeding  the 
gofpel.  However  willing  they  may  have  been 
that  the  Gentile  converts  (liould,  as  chriftians,  be 
admitted  to  equal  privileges  with  themfelves,  they 
could  not  bear  that  they  fliould  be  exempt  from 
the  ceremonial  law  which  they  fuppofed  was  ne- 
ccflary  for  them  to  obferve,  becaufe  God  had 
made  it  neceflary  to  (alvation. 

Not  only  to  ward  off  the  ill  efFedls  of  this  opi- 
nion,  but  entirely  to  root  it  out,  feems  to  hav© 
been  the  defign  of  St.  Paul,  in  writing  his  epiftle 
tot  the  Jewifli  chriftians  at  Rome.  In  it  he  goes 
to  the  bottom  of  the  matter,  and  endeavours  to 
convince  both  Jews  and  Gentiles,  that  right eoufnefSy 
jiifiificatioH^  remijjion  of  fins,  that  is,  freedom,  or  ex- 
emption frompuniihment  on  account  of  fm,  could 
not  be  obtained  by  the  Jews  through  the  law  of 
Mofes,  becaufe  that  law  denounced  a  curfe  againft 
cverv  one  who  continued  not  in  all  thin'^s  written 
in  it,  to  do  them  j  and  becaufe  they  had  all  been 
llnners  againft  it,  doing  thofe  things  which  it  pro- 
hibited, and  fo  were  liable  to  the  curfe  denounced 
by  it :  nor  could  the  r-«ntiles  -be  free  from  pu- 
nilhment  by  the  ia\'  or  light  of  nature  under 
whicU  they  lived ;  ^  caufe  they  had  broken  it  by 
their  idolatry,  and  oiher  grievous  crimes  and  im- 


114  Mercy  and  Judgment i  Dlf.  IL 

moralities,  and  were,  on  that  accounitj  condemned 
of  their  own  confciences. 

They  mufl,  therefore,  both  Jews  and  Gentiles, 
embrace  the  gofpel,  become  chrillians,  and  rely 
on  the  atonement  and  fatisfaclion  of  Jefus  Chrift 
for  the  forgivenefs  of  fms.  And,  having  received 
the  gofpel  which  promiied  forgivenefs  ot  (ins  and 
eternal  life  through  faith  in  Jeius  Chrift,  the  Gen- 
tile muft  not  defpife  the  Jew  on  account  of  his  at- 
tachment to  the  law;  nor  ought  the  Jew  to  require 
obedience  from  the  Gentile,  nor  confider  himfelf 
as  obliged  to  obey  it. 

To  this  account  of  the  method  of  obtaining  re- 
iiiiffion  of  fins,  the  Jews  would  objeft,  that  they 
were  Abraham's  feed,  to  whom  the  promifes  of 
God  were  made;  and  thct  it  was  abfurd  to  fuppofe 
that  God  would  exclude  them  from  the  bleffings 
promifed — implying  forgivenefs  of  fins,  and  accept- 
ance with  God,  becaufe  they  were  finners;  and, 
accept  the  converted  Gentiles,  who  were  not  in- 
cluded in  the  promifes,  to  all  the  bleffings  of  them, 
though  they  were  alfo  finners  againft  God. 

To  purfue  his  argument,  it  became  neceflary  for 
the  Apoftle  to  affcrt  that  God  had  rejedled  the  na- 
tion of  the  Jews  from  being  any  longer  his  cov^e- 
nanted  people,  on  account  of  the  hardnefs  of  their 
hearts,  and  untraftable  difpofition.  In  anfwering 
the  objcftion,  he  afligns  the  reafon  of  this  difpen- 
fation  of  God. 

The  objection  confifts  of  two  parts,  which  he 
anfvvers  diftinftly.  He  firft  diftinguillieth  between 
the  feed,  children,  pofterity  of  Abraham  accord- 


Dif.  II.  Mercy  and  Judgment,  115 

ing  to  the  promife,  and  according  to  the  flelh. 
Iflimael  was  Abraham's  firll-born  Ton ;  born  after 
the  promife  of  Canaan  was  made  to  hiin,  and  en- 
tered into  the  covenant  of  circumcifion  at  its  firft 
inftitution :  yet  Ifaac,  at  that  time  not  born,  in- 
herited the  promife  i  for  Gedfaid,  '*  My  covermnt 
will  I  eftablifli  with  Ifaac,  whom  Sarah  fliall 
bear  unto  thee."  And  that  the  Jew3  might 
not  objed  to  this  inftance,  as  though  Ifhmael  had 
offended  God,  and  was  excluded  for  his  wicked- 
nefs,  St.  Paul  adds  the  further  inftance  of  Jacob 
and  Efau,  twin  children  of  Ifaac,  and,  confequent- 
ly,  children  of  the  fame  mother  j  neither  of  whom 
could  be  iufpefted  of  having  offended  God,  for 
they  were  not  yet  born  into  the  world,  and  could 
have  done  neither  good  nor  evil:  yet  God  prefer- 
red Jacob  to  be  heir  of  the  promife  before  Efau. 
All  the  natural  children  of  Abraham  were  not, 
therefore,  the  children  to  whom  the  promife  be- 
longed, for  they  inherited  it  not. 

As  to  the  children  of  Jacob,  to  whom  the  other 
part  of  the  objeftion  relates :  To  reject  them,  and 
call  in  the  converted  Gentiles  to  inherit  the  blef- 
linsis  which  had  belonged  to  them,  was,  according- 
to  the  judgment  of  God,  a  punifliment  for  their 
infidelity  and  oppofition  to  the  ftrong  and  clear 
evidence  which  had  been  before  them,  both  from 
fcripture  and  miracles — that  Jcfus  was  Meffiah,  the 
Son  of  God.  By  refifting  this  evidence,  and  refuf- 
ing  to  be  convinced  by  it,  they  had  rendered  them-. 
felves  like  Pharaoh,  hard  in  heart,  and  obflinate 
9gainll  the  truth,  defervedly  obnoxious  to  punifii- 


1 1 6  Mercy  and  Jud^meni.  Dif.  II, 

ment,  and  incapable  of  being  benefited  by  the 
bleffings  promifed  to  Abraham.     For, 

By  the  chi'idren  of  Abraham  cannot  be  meant 
his  natural  defcendants;  for  then  Ilhmael,  and 
Efau,  and  the  children  of  Ketura,  would  not  have 
been  excluded,  but  the  children  of  his  faith — they 
who  believed  and  obeyed  God  as  he  did.  And 
if  the  Gentiles  deferved  this  charader,  through 
their  faith  in  Chrift,  "  who  is  over  all,  God  blefied 
forever,"  they,  in  truth,  are  Abraham*s  feed,  and 
the  heirs  of  the  promifes  made  to  him,  v^hich  the 
unbelieving  Jews  now  "unjuftly  claimed,  and  from 
which  they  arejuflly  rejefted  by  the  righteo'^s  judg- 
ment of  God. 

With^God  there  can  be  no  unrighteoufnefs; 
and  this  procedure  with  the  Jews,  rejedling  them 
for  their  unbelief  and  impenitency,  was  perfedlly 
agreeable  to  the  declaration  he  had  formerly  made 
to  Mofes ;  I  "  will  be  gracious  to  whom  I  will  be 
gracious,  and  will  fhew  mercy  on  whom  I  will  fhew 
mercy."  (Exod.  xxxiii.  19.) 

Let  it  be  remem.bered,  that  this  declaration  of 
God  was  made  to  Mofes  concerning  the  Ifraelites, 
who  had  fallen  into  idolatry  in  the  matter  of  the 
golden  calf,  and  had  made  themielves  naked  by 
their  fm;  that  is,  had  deprived  themfelves  of  the 
divine  prefence  and  protedion — had  broken  and 
cancelled  the  covenant  of  their  God,  infomuch  that 
he  threatened  to  confume  them  in  a  moment. 
But,  on  the  interceilion  of  Mcfes,  he  again  took 
them  fo  far  into  favour  as  to  promife  to  go  with 
them,  and  condud  them  to  the  land  he  had  given 


Dir.  II.  Mercy  and  'Judgment.  ny 

them.  On  this  occafion  he  proclaimed  it  to  be  a 
principal  part  of  his  glory  to  diftribute  mercy  and 
iudgment  to  offenders,  according  to  his  own  good 
pleafure.  No  more,  therefore,  was  done  by  God 
for  the  idolatrous  Gentiles,  in  receiving  them  into 
his  church,  that  is,  making  them  his  covenanted 
people,  upon  their  converfion  to  chriftianity,  than 
had  been  formerly  done  for  the  idolatrous  Jews,  in 
taking  them  again  to  be  his  people,  after  the  fm  of 
the  golden  calf. 

T'nc  principle  on  which  this  reafoning  is  founded 
could  not  be  controverted  by  the  Jews.  It  was 
drawn  from  a  text  of  their  own  Scripture ;  from 
the  folemn  declaration  of  the  Lord  God  of  the  He- 
brews himfelf,  and  made  on  a  very  folemn  occa- 
fion. The  application,  too,  was  fair  and  pertinent, 
and  fully  jufti^es  the  Apoftle  in  the  inference  he 
draws  from  it  r  *'  So,  then,  it  is  not  of  him  that 
wiileth,  nor  of  him  that  runneth,  but  of  God  that 
flioweth  mercy;"  that  is,  God  preferred  Ifaac  to 
Iflimael,  and  Jacob  to  Elau,  uninfluenced  by  the 
earneft  defire-  of  Abraham,  who,  in  requefting  of 
God,  "  O  that  Ifhmael  might  live  before  thee,'* 
willed  that  Ilhmael  might  be  the  favoured  feed : 
and  equally  uninfluenced  by  the  runnhgy  the  hafly 
endeavours  of  Efau  to  procure  the  venifon  which 
his  father  longed  to  eat,  that  he  might,  in  bleffing, 
tranfmit  to  him  the  promife  of  God.  But  the 
mercy  of  God  fliowed  to  Ifaac  and  to  Jacob,  irt 
making  them  heirs  of  the  blefTing  promifed  to 
Abraham,   was  of  his  own  free  grace,  and  mere 


1 1 S  Mercy  and  Judgment.  Dif.  II 

good  will  towards  them,  juft  as  it  pleafed  him  who 
knoweth  beft  on  whom  to  beftow  his  favours. 

The  Apoftle  further  illuftrateth  this  matter  by 
the  infhance  of  Pharaoh,  to  whom  God  thus  fpoke 
by  Mofes :  '*  Even  for  this  fame  purpofe  have  I 
laifed  thee  up,  that  I  might  fhow  my  power  in  thee, 
and  that  my  name  might  be  declared  throughout 
all  the  earth." 

In  the  obfervations  on  the  hiftory  of  Pharaoh  it 
was  fhown,  that  the  meaning  cf  the  expreffion, 
«'  I  have  raifed  thee  up,"  is,  /  have  preferved  thee 
wider  my  judgments — have  kept  thee  alive,  and  not 
Cuffered  thee  to  fall  by  them,  as  thou  hafb  deferved; 
that  thy  punifhment  might  be  the  more  remarkable, 
and  my  name  and  power  might  be  made  known  to 
the  world.  The  Apoftle  then  applieth  the  rule  which 
God  had  declared  to  Mofes,  as  being  exem.pliiied 
in  the  cafe  of  Pharaoh;  *'  therefor:,"  for  this  rea- 
fon,  in  this  manner,  "  hath  he  mercy  on  whom  he 
will  have  mercy,  and  whom  he  will  he  hardeneth.'* 

The  Apoftle,  it  is  true,  varies  the  exprefiion  of 
the  latter  part  of  the  text ;  probably  to  make  it 
comport  better  with  what  is  faid  of  God's  harden- 
ing Pharaoh's  heart.  But  it  hath  been  fhown, 
that  the  exprefiion  cannot  be  interpreted  to  mean 
that  God  infufed  hardnefs  or  obftinacy  into  his 
heart,  or  in  any  way  prevented  his  obeying  him  in 
letting  Ifrael  go  from  his  fervice,  without  contra- 
difting  the  whole  tenor  of  the  hiftory.  Befides, 
God  repeatedly  declared  to  Mofes,  that  Pharaoh 
would,  at  laft,  let  them  go;   though  not  till  a 


Dif.  II.  Mtrcy  and  judgment,  ii^ 

mighty  hand  and  a  ftretched-out  arm  obliged  him 
to  comply. 

That,  on  feveral  occafions,  Pharaoh  hardened  his 
own  heart,  is  particularly  alferted.  So  that  the 
moft  that  can  be  made  of  God's  hardening  his 
heart  amounts  to  this : 

1.  That  God  permitted  the  magicians  to  work. 
fome  miracles  of  the  fame  kind  with  thofe  of  Mo- 
fes,  and  that,  by.  thofe  miracles,  Pharaoh's  heart 
was  hardened. 

2.  That,  in  mercy,  God  removed  his  judgments 
when  Pharaoh  requeftcd  it;  and,  by  his  lenity, 
Pharaoh's  heart  was  hardened  in  obftinacy :  "  When 
Pharaoh  faw  there  was  refpite,  he  hardened  his 
heart."  Finding  that  Mofes  would  intercede  for 
him,  when  any  judgment  prefled  too  hard  upon 
him  to  be  longer  endured ;  and  that  God  regarded 
the  intercefiion  of  Mofes,  he  feems  to  have  lefs  re- 
garded the  threat  of  the  next  calamity;  prefum- 
ing,  perhaps,  that  fhould  it  be  inflidled  on  him, 
he  could  prevail  with  Mofes  to  intercede  for  its 
removal. 

Under  the  operation  of  either  of  the  plagues, 
had  it  continued,  Pharaoh  muft  have  confented 
to  the  departure  of  the  Ifraeiites,  or  funk  under  it : 
or,  while  the  Egyptians  were  all  fore  with  biles  and 
inflammations ;  or  fixed  in  their  places  by  thick 
darknefs,  the  Ifraeiites  might  have  gone  unmolefled 
from  Egypt;  none  could  have  followed  them. 
But  then  it  would  not  fo  manifeflly  have  appeared, 
that  the  God  oi  the  Hebrews  was  fuperior  to  all 
nature  3  that  he  commanded  all  its  powers,'  a^d  ail 


X20  Mercy  and  Judgment.  Dif.  IL 

the  elements  of  the  world ;  that  the  iiTues  of  fick- 
nefs  and  health,  of  life  and  death,  were  in  his  hand ; 
in  fhort,  that  he  was  God  Almighty,  the  only  ob- 
jed  of  the  faith  and  worfhip  of  reafonable  beings. 

3>.  That  when  Pharaoh  had  hardened  his  own 
heart  fo  repeatedly  and  defperately  that  he  became 
infenfibie,  or  incapable  of  the  motions  and  infpira- 
tions  of  the  fpirit  of  God,  God  gave  him  up  to  his 
own  devices  i  that  is,  left  him  to  himfelf  j  but  pre- 
fervcd  him  from  immediate  death,  to  make  him  a 
confpicuous  example  of  his  juflice — a  monumenii 
to  the  world  of  his  majefty  and  power. 

What,  then,  we  are  to  underftand  by  God's 
hardening  Pharaoh's  heart,  is,  that  when,  byabuf-* 
ing  the  goodnefs  and  lenity  of  God,  Pharaoh  had 
hardened  himfelf  beyond  the  influence  of  God's 
grace,  and  mercy,  and  miracles,  God  determined 
to  punifli  him,  and  deftroy  him  from  the  earthy 
but  yet,  in  a  way,  the  moft  conducive  to  his  own 
glory  and  the  good  of  mankind. 

In  this  matter  God  acted  neither  capricioufly- 
nor  unjuftly,  but  on  an  eftabliihed  and  fixed  prin- 
ciple— ^that  "  he  will  have  mercy  on  whom  he  will 
have  mercy,  and  whom  he  will  he  hardeneth;'* 
that  is,  that  he  will  extend  mercy  to  fmners,  or  in- 
flid:  punifhment  on  them,  as  it  pleafeth  him,  ac- 
cording to  his  own  goodnefs,  and  knowledge,  and 
wifdom,  and  not  according  to  the  paiTions  and 
partialities  of  human  nature. 

On  this  principle  no  injuflice  can  be  charged  to 
God.  If  he  forgive  one  finner  and  punifh  another, 
it  is  !lot  from  caprice  or  mere  arbitrary  will,  buts, 


Dif.  II.  MfTcy  and  Judgment,  121 

becaule  he  fees  that  truth  and  juflice  demand  it — 
his  glory  and  the  good  of  the  creation  require  it. 
But,  to  make  this  difcrimination,  he  hath  referved 
to  himfelf,  and  will  fufter  no  being  to  interfere  in 
it  J  nothing  being  adequate  to  it  but  infinite  good- 
nefs,  and  mercy,  and  knowledge,  and  wifdom. 

Nor  could  the  Jews  juflly  objed  to  their  being 
caft  off  from  being  God's  covenanted  people,  on 
this  principle.  The  lenity  of  God  hardened  Pha- 
raoh's heart.  Hear  what  God  faith  to  the  Jews, 
by  the  mouth  of  his  Apoflile,  in  this  epiflle: 
"  Defpifeft  thou  the  riches  of  his  goodnefs,  and 
forbearance,  and  long-fuffering  ;  not'knowing  that 
the  goodnefs  of  God  leadeth  thee  to  repentance? 
But  after  thy  hardnefs  and  impenitent  heart,  trea- 
fureft  up  unto  thyfelf  wrath  againil  the  day  of 
wrath,  and  revelation  of  the  righteous  judg- 
ment of  God,  who  will  render  to  every  man  ac- 
cording to  his  deeds."  Both  Pharaoh  and  the 
Jews  abufed  and  defpifed  the  goodnefs  of  God,  and 
both  fuffered  unexampled,  though  merited  de- 
itrudlion. 

When,  indeed,  the  Apoflle  wrote,  thejudgments 
of  God  had  not  been  fully  inflicted  on  the  nation 
of  the  Jews :  They  had  not  completed  the  mea- 
lurc  of  their  iniquity.  The  long-ihffering  of  God 
yet  bore  with  them :  but  the  fentence  of  deflruc- 
tion  had  paffed  againft  them.  From  the  mount 
of  Olives,  the  meek  and  holy  Jefus,  to  whom  all 
judgment  is  comrpitted,  had  beheld  their  city: 
a.ndj  while  the  tears  of  afTcclion  flowed  dov;n  his 

R 


122  Mercy  and  Judgment,  Dif.  iL 

cheeks,  pronounced  their  doom  :  "  If  thou,'*  Je- 
rufalem,  *'  hadft  known,  even  thou,  at  leaft  in  this 
thy  day,  the  things  which  belong  unto  thy  peace ! 
but  now  they  are  hid  from  thine  eyes."  (Liike  xix. 
42.)  But  Jerufalem  knew  not,  fhe  confidered  not, 
nor  regarded  the  merciful  vifitation  of  God  by  Je- 
fus,  Mefliah ;  therefore  was  Ihe  given  up  to  de- 
llrudlion  by  cruel  enemies.  And  not  many  years 
after  the  date  of  this  epiftle,  was  the  fentence  exe- 
cuted by  the  vindidlive  Romans. 

Nor  could  the  Jews  jufhly  complain  that  God 
had  fo  long  fpared  them  when  they  deferved  pu-^ 
nilliraent — received  them  often  to  mercy  when 
they  merited  to  be  cut  off  for  their  idolatries  and 
wickednefs — and,  at  the  laft,  that  he  fliould  vifit 
their  iniquities,  and  the  iniquities  of  their  forefa- 
thers, fo  feverely  upon  them,  rejecting  them  from 
the  prOmifes  made  to  Abraham,  and  calling  in  the 
Gentiles  to  fupply  their  place  in  his  covenant,  and 
giving  their  city  and  nation  up  to  utter  ruin  and 
excifion. 

If  God  fpared  them  when  they  deferved  punidi- 
m6nt ;  if  he  received  them  to  mercy  when  they 
merited  excifion ;  it  only  proves  that  God  is  gra* 
cious,  and  merciful,  long-fufFering,  and  flow  to  an- 
ger. If  he  vilited  the  iniquities  of  their  fathers 
upon  them,  it  was  becaufe  they  continued  in,  and 
repeated,  and  would  not  repent  of  thofe  iniquities. 
As  God  preferved  Pharaoh,  fo  he  preferved  them., 
till  their  punilhment  would  mofl  conduce  to  his 
glory,  and  the  benefit  of  the  rational  world,  by 


Dif.  ir.  Mercy  and  JucJ^meni,  125 

making  them  an  illuflrious  example  of  his  judlcc 
and  power,  who  would  not  be  reclaimed  by  his 
mercy  and  goodnefs. 

To  this  principle  the  condudt  of  God  is  referred 
in  the  twenty-fecond  verfe  of  this  chapter :  "  What 
if  God,  willing  to  fhow  his  wrath,  and  to  make  his 
power  known,  endured,  with  much  long-fuffering, 
the  veflels  of  wrath  fitted  to  deftru6tionr" 

The  only  objedion  that  could  be  made  to  what 
the  Apoftle  had  faid,  that  God  "  will  have  mercy 
on  whom  he  will,  and  whom  he  wiil  he  hardeneth," 
mud  be  drawn  from  the  abfolute  power  and  arbi- 
trary will  of  God.  If  God  hardened  Pharaoh 
and  the  impenitent  Jews,  and  referved  them  for 
punilhment,  why  doth  he  yet  find  fault  with  them 
for  their  difobedience  ?  They  could  not  refill  his 
will,  nor  prevent  their  being  hardened  if  he  would 
harden  them;  nor,  when  they  were  hardened  by 
him,  could  they  repent,  and  become  obedient  to 
him. 

The  objection  is  founded  on  falfe  ground — on 
a  fuppofition  that  God  hardeneth  men,  and  maketh 
them  finners,  and  then  configneth  them  to  punifh- 
ment  from  mere  will  and  caprice.  But  who  ever 
entertained  this  opinion  of  God }  Mercy  and  juf- 
tice,  goodnefs  and  truth,  mark  all  his  dealings  with 
men.  *'  is  there  unrighteoufnefs  with  God  ?" 
Who  can  charge  him  with  injuRice,  or  difpute  the 
equity  of  his  ways  ?  Not  his  arbitrar)^  will,  but 
the  iniquity  of  fmners,  occafions  the  hardncfs  of 
their  hearts.  Not  his  good  pleafure,  but  their  im- 
penitency,  configns  them  to  punilhment.     God. 


1 24  Mercy  and  Jtidgment.  Dif.  II. 

made  all  for  fome  ufe,  to  anfvver  good  purpoies  in 
the  creation — fome  for  purpofes  more  honourable 
than  others,  yet  all  for  purpofes  neceflary  and  ufe-» 
ful.  A  potter  hath  power  over  his  clay,  to  make 
of  the  fame  parcel,  one  veiTel  to  an  honourable, 
and  another  to  a  diflionourable  ufe  j  yet  both  for 
yfes  equally  neceflary.  Or,  if  the  clay  prove  not 
good  enough  to  make  a  veiTei  unto  honour,  he  can 
make  a  fecond  attempt,  and  form  another  velTd 
for  which  the  materials  are  more  proper. 

So  Pharaoh  ahd  the  obdurate  Jews,  no  longer 
anfwering  the  purpofe  of  God  in  their  creation,  by 
fliowing  his  mercy  and  goodnefs  by  their  faith  and 
obedience,  became  hardened  againil  all  the  mo- 
tions of  his  fpirit,  not  by  the  arbitrary  will  of  God, 
but  by  their  own  wicked  perverfenefs  :  they  were, 
therefore,  like  clay  marred  in  the  hand  of  the  pot- 
ter, (Jer.  xvlii.  4.)  converted  to  another  ufe— to 
difplay  to  the  world  the  power,  and  juilice,  and 
majefty  of  God  Mod  tiigh,  in  the  tremendous 
judgments  which  he  infiided  on  them. 

To  make  known  the  wrath  and  power  of  God 
againil  impenitent  finners — the  veffels  of  wrath — r 
who,  under  the  goodnefs  and  iong-fulfering  of  God, 
have,  by  their  own  perverfenefs,  been  fitted  or  made 
ready  for  punifhment,  may  be  a  iefs  honourable 
purpofe,  than  to  "  make  known  the  riches  of  his 
glory  on  the  veffels  of  mercy,  which  he  had  afore," 
by  his  holy  fpirit,  "  prepared  unto  glory."  but, 
confidering  God,  as  he  is  reprefented  to  us  in  the 
holy  fcriptures,  not  only  as  the  Creator,  but  as  the 
pnoral  Governor  of  the  world,  it  becomes  not  only 


TO*,  ir,  Mercy  and  Judgment.  12^ 

ufeful,  but  necefTar)'-,  that  his  juftice,  as  well  as 
mercy,  lliould  be  known  unto  men:  otherwife  his 
charad:er  as  moral  Governor  muft  ceafe ;  for  a  Go- 
vernor who  is  all  mercy,  and  cannot  or  will  not 
punilh  a  delinquent  who  continues  obftinate  in  his 
diibbedience,  ought  to  be  called  by  fome  other  name. 

The  great  difficulty  in  this  matter  fecms  to  arife 
from  prejudice  and  prepoffeirion  in  favour  of  Cal- 
vin's fcheme  of  predeflination ;  by  which  he  means 
a  decree  of  elcdion  and  reprobation,  paffed  by  God 
from  eternity,  refpefting  the  prefent  conduct  and 
future  ftatc  of  every  pcrfon  born  into  the  world. 
Calvin  was  undoubtedly  a  man  of  abilities,  and 
his  whole  cone  16I  (hows  that  he  was  a  man  of  an 
afTuming,  intrepid,  and  vindi<ftive  temper.  He 
bufied  himfelf  in  every  thing  which  concerned  tho 
reformation,  and  with  every  body  who  had  any  in- 
fluence in  it.  At  hft  he  fixed  himfelf  at  the  head 
of  the  Proteftants,  and  became  their  Pope.  Lit- 
tle was  donej  little  was  taught  but  as  Calvin  liked 
and  advifed. 

Predeftination  had  been  fixed  in  the  church  of 
Rome  by  St.  Aullin.  Calvin  made  him  his  mafter 
in  divinity,  and  carried  his  fcheme  to  its  utmoft 
extent.  Unhappily,  there  are  falhions  in  divinity 
as  well  as  in  philofophy;  and,  on  the  authority  of 
Calvin,  the  corruption  of  the  chriftian  doflrine 
which  the  church  of  Rome  had  made  in  the  mat- 
ter of  predeftination,  became  fafhionable  among 
the  reformers.  All  minds  were  tindured  with  it ; 
nor  did  the  tranllators  of  the  Bible  into  Engliih 
f  fcape  the  infection  3  but,  under  its  influence,  gave 


12,6  Mercy  and 'Judgment^  Dif.  II. 

a  Calvinlflic  turn  to  very  many  exprefiions  in  it. 
Thefe  exprefiions  are,  indeed,  oftentimes  foftened 
or  corredled  by  the  margin,  which  is  generally  the 
better  tranllation.  But  all  our  Bibles  have  not  the 
marginal  reading;  nor  will  all  readers  attend  to 
the  margin  when  they  have  it.  By  this  mean^ 
predeflinarianifm,  having  taken  deep  root,  is  not 
hkely  to  be  foon,  or  entirely  rooted  out. 

All  objeds  are  faid  to  appear  yellow  to  the  jaun- 
diced eye.  Predeflination  is  to  the  mind  what  the 
jaundice  is  to  the  body.  The  whole  Bible  appears 
tinctured  with  a  fickly,  yellow  hue,  v/hen  the  pre-^ 
deftinarian  looks  into  it,  efpecially  if  he  be  of  a 
morofe  and  vindidive  temper,  as  moft  commonly  is 
the  cafe.  To  fee  God  configning  the  greater  part 
of  mankind  to  eternal  mifery,  in  confequence  of  his 
own  arbitrary  decree,  jufb  to  0iow  that  he  can  do 
it,  and  Vv'ill  do  it — for  the  glory  o{\ii^juJlice^  as  they 
call  it — feems  to  be  congenial  and  grateful  to  his 
heart :  and,  in  truth,  the  confequences  of  this  doc- 
trine, carried  to  its  full  extent,  however  the  abet- 
tors of  it  may  not  own  or  fee  them,  reprefent  Al- 
mighty God,  the  God  of  goodnefs  and  love,  to 
whom  be  glory  forever,  in  a  more  unamiable  light 
than  it  is  poffible  for  human  wit  to  reprefent  the 
devil. 

It  will,  I  truft,  appear  to  every  reafonable  mind^ 
that  nothing  faid  of  Pharaoh,  or  of  the  impeni- 
tent Jews,-  hath  relation  to  predeflination  ];  but, 
that  every  thing  which  happened  to  them  was  the 
confequence  of  their  own  wicked  and  obftinate 
difpoiition.     God  indeed  faw  this  difpofitionj  and 


Dlf.  It.  Macy  and  Judgment.  127 

fpoke  of  it,  and  declared  what  its  confcquences 
would  be.  Bat  no  inference  can  be  drawn  from 
thence  in  favour  of  pred e ft i nation :  nor  to  juflify 
thofe  people  who,  when  they  live  wickedly,  or  fall 
into  particular  fins,  pretend  that  they  were  prcdef- 
tinated,  or  fore-ordained  to  do  fo — that  they  are 
poor  weak  creatures,  and  that  God  left  them  to 
themfelves,  and  they  could  not  help  it. 

Such  pleas  are  direftly  againft  eftablifhed  and 
undoubted  truths  j  eflabliflied  both  by  the  nature 
of  God  and  the  plain  declarations  of  his  word. 
God  delighteth  not  in  the  deftrudlion  of  a  (inner, 
but  rather  that  he  fliould  be  converted  and  live. 
He  will  not,  therefore,  predeflinate  any  perfons  to 
the  commiffion  of  fm,  nor  pre-ordain  any  fins  to 
be  committed  by  them:  that  would  be  to  predef- 
tinate  them  to  def!:ru6lion,  contrary  to  his  own 
good  pleafure.     Again; 

God  is  not  only  defcribed  as  abounding  in  love 
and  goodncfs  to  us,  but  alio  as  being  our  only  fup- 
port  and  flrength ;  the  author  and  giver  of  all  the 
abilities  of  body  and  mind  which  we  poflefs;  the 
fountain  of  grace  and  goodnefs  in  us,  without  whom 
we  can  do  nothing  that  is  pleafmg  to  him.  He 
will  not,  therefore,  withdraw  from  us  that  grace 
and  flrength,  without  which  we  can  do  nothing 
that  is  good;  that  holy  fpirit,  without  whofe  in- 
fpiration  we  cannot  have  a  good  thought,  working 
any  good  defign  to  effecl.  To  leave  us  to  our- 
felves,  would  counteract  the  goodnefs  of  his  inten- 
tions, the  defigns  of  his  love  towards  us ;  and  would 
make  us  as  fure  a  prey  to  the  flrength  of  tempt  a- 


12  8  Mercy  and  Judgment.  Dif.  IL 

tions,  as  if  an  eternal  decree  of  reprobation  had  /' 
paffed  againfh  us. 

That  God  leaves  no  man  to  liimfelf,  by  with- 
drawing his  holy  fpirit  from  him,  unlefs  the  man 
iirft  leave  God,  by  finning  wilfully  and  impenitentiy 
againft  him,  till  the  impreflions  of  goodnefs  are  de- 
flroyed,  and  his  grace  hath  no  further  effect  on  him, 
is  a  maxim,  I  fuppofe,  acknowledged  by  all  fober 
divines,  and  ought  to  be  adopted  by  all  chriftian 
people. 

Did  men  look  more  to  the  corruption  of  their 
hearts ;  to  the  ftrength  of  the  paffions  and  lufbs 
which  they  inherit  from  their  fallen  nature ;  to  the 
force  of  temptations  which  daily  affault  them;  to 
the  little  care  they  take  to  obey  God  by  doing  his 
will;  to  their  negledt  of  prayer  for  the  gift  of  the 
holy  fpirit;  to  their  difregard  of  the  public  wor- 
fliip  and  facraments  of  the  church,  the  means  and 
inftiuments  of  God's  grace  and  bleinng;  to  their 
utter  contempt  of  chriflian  felf-denial,  mortifica- 
tion, and  fafting;  to  the  full  fcope  they  give  to  all 
worldly,  feliiili,  and  pleafurable  deiires ;  they  would 
find  a  m.oft  fure  fource  of  all  their  wickednefs  and 
impenitency :  They  need  not  charge  them  to  the 
all-gracious,  all-righteous  God  of  heaven  and 
earth. 


ti/^^ 


DISCOURSE  III. 


THE  DOOM  OF  JERUSALEM. 


A  Difcourfe  on 

Luke  xix.  41,  42.  Jnd  when  he  was  come  near 3 
he  beheld  the  cit)\  and  wept  over  it,  faying.  If 

■  tkoti  hadjl  known,  even  thou,  at  leajl  in  this  thy 
day,  the  things  which  belong  unto  thy  peace !  hit 
now  they  are  hid  from  thine  eyes. 


W, 


E  have  confidered  the  hifipry  of  Pharaoh, 
particularly  what  is  meant  by  God's  hardening  hia 
heart.  We  have  adverted  to  the  fate  of  the  If- 
raelites  who  were  delivered  from  Egypt,  and  after- 
is^ard  perifhed  in  the  wildernefs.  We  have  at- 
tended to  the  conduct  and  punifhment  of  the  lat- 
ter Jews  in  the  time  of  Chriitj  and  have  explained 
the  meaning  of  that  text  which  faith,  "  Therefore, 
hath  he  mercy  on  whom  he  will  have  mercy,  and 
whom  he  will  he  hardeneth." 

It  may  be  worth  our  while  to  condder  whether 
ihefe  things  concern  Chrifbians.  If  God  d-^lt  with 
Pharaoh  and  the  Jews  in  fuch  a  manner  as  he  never 
did^  and  never  will  deal  with  others,  we  have  little 

S 


130  The  Doom  of  Jerufalem.  Dif.  IIL 

or  nothing  to  do  with  them,  further  than  curiofity 
and  amufement  are  concerned.  But,  if  he  intended 
them  as  warnings  and  admonitions  to  us,  as  exam- 
ples of  the  fatal  iflue  of  their  conduct,  and  an  ex- 
emphfication  of  a  fixed  rule  of  his  dealing  with 
them  and  with  all  mankind,  we  fhall  find  ourfelves 
moft  deeply  interefled  in  whatever  related  to  them. 
Under  the  full  perfuafion  that  we  are  fo,  I  take 
the  liberty  to  bring  before  you  the  particular  cafe 
of  the  Jews,  and  the  final  fentence  which  Chriffc 
pafled  upon  their  capital  city,  Jerufalem,  in  the 
words  of  the  Text  -,  hoping  that  your  candour  will 
excufe  the  repetition  of  fentiments  and  circum- 
ftances  that  have  been  before  mentioned,  or  brief- 
ly confidered. 

It  is  apparent  that  God  dealt  with  his  old  people, 
the  church  of  the  Jews,  by  the  fame  rule  by  which 
he  dealt  with  Pharaoh.  And,  as  he  is  no  refpefter 
of  perfons,  but  *'  will  have  mercy  en  whom  he  will 
have  mercy,  and  hardeneth  whom  he  willj"  that 
is,  difpenfeth  the  bleffings  of  his  grace  and  mercy, 
or  executeth  his  judgments,  according  to  his  own 
good  pleafure  j  rendering  to  every  man  according 
to  his  deeds,  and  agreeably  to  the  Hate  he  hath 
formed  for  himfelf:  What  good  reafon  can  be 
given,  why  he  (hould  not  deal  with  Chriftians  as  he 
dealt  with  Pharaoh  and  the  Jews,  if,  as  Pharaoh 
and  the  Jews  did,  they  harden  the  heart  againft 
him,  and  pafs  their  day  of  grace  in  obftinate  and 
final  impenitency  ? 

Chriftians  profefs  to  believe,  that  the  Bible  con- 
tains the  hiftory  of  God's  revelation  to  the  worlds 


Die.  III.  The  Doom  of  Jsrufaknt.  131 

making  known  his  will,  and  dirediing  the  conduft 
ot  men:  that  it  fets  forth  the  hiftory  of  many 
things  he  hath  done  in  the  world  to  particular  na- 
tions of  men,  relative  to  their  condudl  compared 
with  his  will  made  known  to  them;  fo  that,  feeing 
the  bleflings  and  judgments  his  hand  hath  dif- 
penfed  to  others,  they  may  be  induced  to  live  in 
obedience  to  him  who  is  the  author  of  life,  and 
the  giver  of  every  good  thing  to  his  creatures: 
this  is  their  profeffion ;  but,  unhappily,  their  pract 
tice  correfponds  but  ill  with  it. 

In  refpeft  of  holy  fcripture,  ChrifVians  feem  to 
have  fallen  into  a  ftate  very  fimilar  to  that  of  the 
Jews  in  the  time  of  Chrift.  The  Jews  believed 
that  the  books  of  the  Old  Teflament  contained  the 
revelation  of  God's  will,  and  were  ready,  at  all 
times,  to  difpute  about  them  and  for  them;  to 
fettle  philofophic  and  fpeculative  opinions  by  them ; 
to  interpret  the  dark  prophecies,  and  explain  the 
deep  myfteries  contained  in  them:  and  fo  high 
did  they  carry  their  veneration  of  them,  that,  left 
they  fliould  be  corrupted,  they  numbered  and  care- 
fully noted  the  fum  of  the  words  and  letters  in 
which  they  were  written.  But  to  make  them  the 
rule  of  their  life,  and  regulate  their  condudl  by  that 
will  of  God  which  they  declared,  was  a  matter 
with  which,  a  few  inftances  excepted,  they  had 
little  to  do. 

The  example  of  Pharaoh,  exhibited  to  us  by  God's 
hardening  his  heart,  by  the  miracles  he  wrought 
for  his  convidion,  and  by  withdrawing  from  him 
his  holy  fpirit,  becaufc  he  would  not  fuffer  his  di- 


t*t  The  Doom  of  Jerufalem.  Dif.  III. 

vine  motions  and  infpirations  to  take  an^r  lafling 
bold  of  him ;  by  his  pronouncing  againft  him  the 
fentence  of  reprobation,  and  giving  him  up  to  de- 
ilrudion,  the  Jews  perverted^  fo  as  to  make  it  of 
no  efficacy  to  bring  them  to  repentance^  but  rather 
to  increafe  their  own  pride,  and  harden  their  hearts 
in  iniquity.     For, 

AVho  was  Pharaoh?  who  were  the  Egyptians 
Ihat  periflied  with  him?  Vile  heathen,  and  the 
objects  of  God's  hatred  and  wrath.  But  them- 
felves  they  believed  to  be  the  peculiar  people  of  God 
«-^the  children  of  Abraham  by  Sarah,  and  the  fole 
heirs  of  all  the  bleffinGrs  of  the  covenant  made  with 
liim.  If  God  corrected  them  for  their  tranfgref- 
fions,  his  corredlions  were  but  the  chaftifements  of 
a  father.  He  never  would  punifh  them  as  he  did 
wicked  heathen,  with  blindnefs  of  mind  and  hard- 
nefs  of  heart ;  nor  iffue  the  fentence  of  reprobation 
and  deftrudtion  againft  them. 

Nor  had  the  judgments  of  God  upon  the  Ifrael- 
ites  Vv^hom  lie  brought  through  the  Red  Sea,  when 
Pharaoh  and  his  army  were  drov/ned,  any  greater 
efF?6l  on  them.  They  confidcred  not  that  thofe  If- 
raehtes  were  the  covenanted  people  of  God  equally 
with  themfeives,  being  the  children  of  Abraham, 
and  Ifaac,  and  Jacob,  and  heirs  of  ail  the  promifes 
made  to  them,  particularlyof  the  inheritance  of  Ca- 
naan, whither  God  was  then  conducing  them: 
that  they  had,  moreover,  perlbnally  entered  into 
covenant  Vv'ith  God  at  Horeb,  and  had  been  eye- 
witneifes  of'all  the  great  things  he  had  done  for 
theru;,  in  Egypt,  at  the  Rtd  Sea,  and  in  the  wil- 


Dif.  III.  The  Doom  of  Jerufakm.  133 

dernefs:  that,  on  account  of  their  dilbehef  rtnd 
diftruft  of  the  power  of  God  to  put  them  in  pof- 
fcflion  of  Canaan,  occalioncd  by  the  report  which  the 
fpies,  whom  Mofes  had  fcnt  to  view  the  country, 
made  of  the  fize  and  flrength  of  tlie  inhabitants, 
**  God  fware  in  his  wrath,"  that  not  one  of  thofe 
who  were  numbered  when  they  came  out  of  Egypt, 
Caleb  and  Jolhua  excepted,  ftiould  obtain  that  pro- 
mile,  but  fhuuld  all  die  in  the  wildernefs ;  con- 
demning them  to  forty  years  wandering  in  it,  till 
that  curfe  of  reprobation  fliould  be  fulfilled  on 
them.  Nor  had  the  goodnefs  of  God  any  effed: 
on  them,  fo  as  to  correct  the  perverfity  of  their 
heart.  Like  Pharaoh,  they  clofed  their  eyes  againft 
his  miracles,  and  regarded  not  the  interpofitions  of 
his  providence  in  their  favour,  till  neither  miracles 
nor  providential  interpofitions  could  do  them  any 
good.  At  Marah  they  complained  of  the  bitter- 
nefs  of  the  water,  and  were  relieved  from  their  dif- 
trefs  by  the  goodnefs  of  God,  who  directed  Mofes 
to  caft  the  bough  of  a  certain  tree  into  it,  and  the 
water  became  fweet.  Sliortly  after  they  murmured 
in  the  wildernefs  of  Sin,  and  demanded  bread  and 
flelh  for  their  hunger.  Again  the  power  of  God 
leiieved  them  by  a  miraculous  fupply  of  quails  and 
manna.  It  was  not"  long  before  they  repeated 
their  murmurings  for  water  at  Rephldim ;  and  fo 
violent  were  their  clamours,  that  Mofes  thought 
himfelf  in  danger  of  being  ftoned  by  them.  The 
xock  in  Horeb,  fmitten  by  the  rod  of  Mofes,  in 
obedience  to  the  direftion  of  God,  fupplied  them 
with  water  to  fatietv. 


134  The  Doom  of  Jerufalem.         Dlf.  III. 

Thus  they  went  on  during  their  abode  in  the 
wildernefs,  ever  complaining,  never  fatisfied :  and 
though  always  relieved  from  diftrefs  by  the  power 
of  God,  yet  ftill  doubting  that  power :  ftili  doubt- 
ing whether  God  was  with  them,  though  they  faw 
daily  manifeftations  of  his  prefence,  and  had  be- 
held his  glory  vifibly  difplayed  on  mount  Sinai— 
wifhing  they  had  died  by  the  hand  of  God,  with 
full  ftomachs,  in  Egypt,  rather  than  to  be  left  to 
famiOi  in  the  wilderneis= 

God  faw  the  irreclaimable  hardnefs  andbafenefs 
of  their  tempers,  and  he  fware  in  his  wrath 
that  they  fhould  not  enter  into  Canaan.  Their 
profeflions  of  penitence  and  fubmiffion  were  inef- 
fedual.  Their  doom  was  pad,  and  it  was  literally 
fulfilled :  they  all  died  wandering  in  the  wiidernefs. 

Surprifing  as  it  may  appear,  thefe  inftances  of 
the  unbelief  and  rebellion  of  the  Ifraelites,  and  of 
the  judgments  of  God  on  them,  in  confequence 
thereof,  never  feem  to  have  ceafed  while  they  conr 
tinued  a  nation;  nor  in  their  prefent  difperfed 
ilate  through  the  world  do  they  appear  to  be 
cured  of  them.  In  the  time  of  Chrift,  they  went 
on  in  the  fame  way  with  their  forefathers,  adinz 
from  the  fame  temper  and  difpofition  of  heart,  till 
the  wrath  of  God  broke  on  them,  in  the  final  de- 
flruftion  of  their  civil  and  religious  polity,  by  the 
power  of  the  Romans. 

Of  that  terrible  and  fatal  difafter,  the  goodnefs 
of  God  had  given  them  long  and  repeated  notice. 
The  old  prophets  had  foretold  the  event,  and  called 
them  to  repentance,  as  the  only  method  to  efcape 


Dif.  III.  The  t)oom  of  Jerujulent.  1  ^  ^j 

the  vengeance  of  God :  but  their  predidlions  they 
regarded  not.  The  holy  Baptift,  who,  in  the  power, 
and  fpirit,  and  with  the  mortification  of  EHas, 
came  to  prepare  the  way  of  the  Lord,  by  turning 
the  hearts  of  the  difobedient  to  the  wifdom  of  the 
juft,  preached  to  them  the  dodrine  and  baptifm 
of  repentance.  He  declared  that  the  axe  was  about 
to  be  laid  to  the  root  of  the  trees,  and  that  every 
tree  growing  in  the  garden  of  God,  the  church  of 
the  Jews,  which  brought  not  forth  good  fruit, 
fliould  be  hewn  down,  and  caft  into  the  fire :  that 
God,  the  great  hufbandman  of  the  earth,  the 
efpecial  owner  and  proprietor  of  that  people,  had 
taken  his  winnowing  fan  in  his  hand,  and  would 
effedlually  clear  and  cleanfe  his  threlhing-floor, 
by  feparating  the  chaff  from  the  wheat ;  the  latter 
he  would  gather  into  his  granary,  but  would  burn 
up  the  former  with  fire  which  none  could  quench- 
♦*  Repent,"  therefore,  faid  he,  that  ye  may  efcape 
the  judgment  of  God  impending  over  the  wicked; 
^*  for  the  kingdom  of  heaven  is  at  hand ;"  the  pro- 
mifed  reign  of  Meffiah  is  now  commencing. — 
They  believed  not  John,  but  reviled  him  as  a  mad- 
man poflefied  of  the  devil. 

The  laft  proffer  of  mercy  was  the  preaching  of 
Meffiah.  All  meek  and  lowly,  "  he  came  unto 
his  own"  people,  thefe  hard-hearted  and  impeni- 
tent Jews:  they  "  received  him  not."  He  called 
them  to  repentance :  they  would  not  repent.  He 
proclaimed  the  kingdom  of  God  :  they  refufed  to 
enter  into  it.  He  declared  himfelf  to  be  fent  of 
God,  to  open  the  eyes  of  the  blind,  to  heal  tha 


I36  The  Doom  of  Jemfalem.         Dif.  Ill* 

broken  and  contrite  fpirit,  to  releafe  the.  captives 
of  fatan,  to  preach  good  news  of  falvation  to  the 
meek  and  humble,  to  make  known  the  acceptable 
year  of  the  Lord :  they  attempted  to  throw  him 
down  a  precipice  for  his  prefumption.  He  wrought 
miiracles  to  prove  his  divine  miffion  :  they  afcribed 
his  miracles  to  the  power  of  the  devil.  He  lived 
not  on  particular  food,  like  John  the  Baptifl,  but 
ate  and  drank  the  food  of  other  people :  they  blaf- 
phemed  him  as  a  glutton  and  a  drunkard.  In 
flrong  allufions  and  apt  parables,  he  warned  them 
of  the  impending  reje6tion  of  God  :  they  contrived 
his  death. 

In  this  ftate  of  obdurate  impenitency  were  the 
inhabitants  of  Jerufalem,  when  Jefus,  for  the  la£t 
time,  approached  it.  The  profpedt  of  the  city, 
the  knowledge  of  what  it  was  to  endure,  filled  his 
eyes  with  tears,  his  heart  with  forrow,  his  mouth 
with  the  moil  plaintive  words  of  commiferation? 
*'  O  Jerufalem,  Jerufalem,  thou  that  killed  the 
prophets,  and  ftoneft  them  which  are  fent  unto 
thee,  how  often  would  I  have  gathered  thy  chil- 
dren together,  even  as  a  hen  gathereth  her  chickens 
under  her  wings,"  and  thou  wouldft  not !  "  If 
thou,'*  Jerufalem,  "  hadft  known,  even  thou,  at 
lead  in  this  thy  day,  the  things  which  belong  unto 
thy  peace  1  but  now  they  are  hid  from  thine  eyes.'* 
And  *'  behold  your  houfe  is  left  unto  you  defolate» 
For  I  fay  unto  you,  ye  Ihall  not  fee  me  hence- 
forth." 

But  no  warning  had  any  effeft.    The  declaratioii. 
of  Jefus  excited  their  malice  j  the  acclamations  and 


Dif.  III.  The  Doom  of  Jerttfalim.  137 

hofannas  of  the  multitude  inflamed  their  paflions. 
Tliey  i'eized  him  as  a  malefadior,  and  crucified 
liim  by  the  hand  of  the  Romans.  The  httle  flock 
of  chofen  difciples  and  followers  whom  he  left  in 
the  world,  they  perlecuted  and  murdered,  or  feat- 
tercd  abroad  among  the  nations,  becaufe  they  de- 
clared his  refurre'flion,  and  preached  repentance, 
remifTion  of  fins,  and  eternal  life  in  his  name. 

Thus  they  continued  provoking  God,  and  in- 
creafing  the  heavy  load  of  their  guilt,  till  the  Ro- 
man army,  the  terrible  fcourge  of  God,  caft  a 
trench  about  Jerufalcm,  and  compaffod  her  round, 
and  kept  her  ia  on  every  fide,  and  laid  her  even 
with  the  ground,  and  her  children  within  her,  not 
leaving  one  (lone  upon  another ;  becaufe  fhe  knew 
not  the  time  of  her  vifitation.  For  had  fhe  known, 
even  at  the  lal'l,  in  the  days  of  Chrid,  the  things 
that  belonged  to  her  peace ;  had  flie  then  repent- 
ed of  her  wickednefs,  and  reformed  her  manners; 
had  file  been  convinced  by  the  miracles  (?f  Chrifl, 
that  he  was  MefTiah,  the  glory  of  Ifrael,  the  light 
of  the  Gentiles,  the  Son  of  God,  the  things  of 
peace  had  flill  been  hers.     But, 

Againfl  all  the  admonitions  of  God  Hie  hard- 
ened her  heart;  againfl  the  miracles  of  Chrifl  flic 
fliut  her  eyes;  againft  his  preaching  ihc  clofed  her 
ears.  Perfe(ftly  fimilar  to  the  temper  and  co'idu(in 
of  Pharaoh,  and  the  Ifraelites  in  the  wildernefs, 
was  the  temper  and  conduct  of  the  Jews  when  Jefus^ 
preached  among  them  j  and  by  the  lame  rulc'did 
God  deal  with  them,  which  had  dirccled  his  treat- 
ment of  Pharaoh  and  thofe  Ifraelite'^.     When  nei- 

T 


ijS  The  Doom  of  Jerufalem.  Dif.  Ill, 

ther  his  providence,  nor  his  miraculous  works,  nor 
the  motions  of  his  fpirit,  could  do  them  good., 
the  things  which  made  for  their  happinefs  were 
hidden  from  them.  God  gave  them  up,  and  their 
own  vain  imaginations  and  reprobate  minds  took 
full  poffeffion  of  them.  Forfaken  of  God,  and 
under  the  direction  of  fo  bad  guides,  they  grew 
more  hardened  in  iniquity,  and  a^ed  as  foolifhly,  as 
raflily,  as  madly,  as  ever  did  Pharaoh  or  the  old  If- 
raelites-  Their  end,  too,  was  the  fame — total  de- 
ftruftion  from  the  power  of  God,  executed  by  his 
minifters,  the  Roman  army. 

It  is  worth  our  confideration,  whether  fuch  a 
ftate  can  pofiibly  be  ours,  or  whether  we  have  fome 
certain  fecurity  againft  it.     If  we  advert  to  the  na- 
ture of  God,  it  is  always  the  lame.     He  changeth 
not.    He  neither  is  now,  nor  ever  was,  any  ,refpe6l:er 
of  perfons.     Human  nature,  too,  is  the  fame  it 
ever  was ;  as  weak,  and  perverfe,  and  obftinate ; 
as  liable  to  error,  and  wickednefs,  and  hardnefs  of 
heart,  as  it  was  in  the  days  of  Pharaoh,  or  of  the 
Jews.     Againft  the  weaknefs  and  wickednefs  of  na- 
ture we  have  no  fecurity  from  ourfelves :   it  can 
only  come  from  God — from  the  infpirations  and        A 
ftrength  of  his  fpirit.     This   fpirit  is  not  at  our 
command  -,  it  is  his  gift.     To  our  prayers  for  it, 
and  compliance  with  its  holy  motions,  God  hath 
promifed  to  give  and  continue  it  to  us.     It,  there- 
fore, becomes  our  duty  humbly  to  afk  it  of  God, 
and  obediently  to  follow  its  holy  infpirations.     All 
defires  and  tendencies  to  that  which  is  good  are 
fiom  this  fpirit.     If  we  turn  from  them,  and  re- 


Dif.  HI.  The  Doom  cf  Jerufilem.  139 

iift  them,  difregard  the  commands  and  prohibi- 
tions of  God,  and  follow  the  didates  of  our  own 
will,  we  tread  in  the  fteps  of  reprobate  Pharaoh,  of 
the  Ifraelites  and  Jews.  In  that  road  wc  may  ar- 
rive at  a  ftate  of  wickednefs  and  hardnefs  of  heart 
equal  with  theirs.  If  we  fliould,  what  fhall  hinder 
the  fentence  of  reprobation  from  palling  againft  us, 
as  it  did  againft  them,  and  leaving  us  to  fill  up  the 
meafure  of  our  iniquity,  and  perilh  miferably,  as 
they  did.^ 

Writing  to  the  Hebrew  Chriftians,  St.  Paul  brings 
the  example  of  their  fathers  in  the  wildernefs  to 
their  recolledion.  They  tempted  and  provoked 
God,  and  he  fwore  in  his  wrath,  *'  they  (hall  not 
enter  into  my  reft.'*  "  Take  heed,  brethren," 
faith  he,  "  left  there  be  in  any  of  you  an  evil  heart 
of  unbelief,  in  departing  from  the  living  God." 

There  is,  then,  in  the  eftimation  of  the  Apoftle, 
both  poflibility  and  danger  of  Chriftians  falling, 
through  unbelief,  under  the  fame  fentence  of  re- 
probation with  the  unbelieving  and  hardened  If- 
raeUtes,  whom  God  difinherited  of  the  land  of  Ca- 
naan, and  fentenced  their  carcafes  to  fall  in  the 
wildernefs.  (Num.  xiv.  12,  29.)  And  the  way 
which  the  Apoftle  points  out  to  avoid  fo  miferable 
a  ftate  is,  "  To-day,  if  you  will  hear  his  voice, 
harden  not  your  hearts,  as  in  the  provocation. 
For  fome,  when  they  had  heard,  did  provoke." 
(Heb.  iii.  11,  12,  15,  16.) 

The  voice  of  God  now  fpeaks  to  us  by  his  pro- 
vidence, by  his  word,  by  his  minifters,  by  his 
church,  by  the  infpirations  of  his  holy  fpirit,  wha 


740  The  Doomofjerujalem.  Dif.  III. 

putteth  into  our  hearts  good  defires,  and  excites 
and  ftrengthens  us  to  bring  them  to  good  effeft. 
If  we  ftifle  the  voice  of  God  fpeaking  to  us  and 
in  us,  we  do  juft  what  the  Ifraelites  did — we 
harden  the  heart  againil  him. 

From  comparing  together  the  condud  and  de- 
claration of  Chrifl,  it  will  -appear,  that  he  moft 
earneftly  defired  the  converfion  of  the  Jews,  even 
when  he  pronounced  the  doom  of  Jerufalem.  The 
fimilitude  he  ufeth,  drawn  from  the  affection  of  the 
hen  to  her  chickens,  and  the  tears  which  he  fhed, 
are  proofs  too  ftrong  to  be  doubted.  And  that 
Jerufalem  might  favingly  have  known  and  done 
the  things  which  belonged  to  her  peace,  in  the  days 
of  the  vifitation  of  Mefiiah,  is  moft  certain.  It  is 
alfo  clear,  that  fhe  could  thereby  have  efcaped  the 
judgments  that  were  hanging  over  her,  on  account 
of  her  infidelity  and  wickednefs.  Otherwife  the 
tears  of  the  bleifed  Jefas  could  not  have  been  the 
tears  of  commiferation  and  love. 

No  eternal  decree  of  reprobation  had,  therefore, 
been  pafled  againft  her.  If  there  had,  Chrift's  wiili- 
ing  that  (lie  had  known  the  things  of  her  peace, 
would  have  been  contrary  to  the  will  and  decree 
of  the  Father,  which  is  impoffible :  the  will  of  the 
Father  and  of  Chrift  being  always  one  and  tho 
fame.  God  the  Father  had,  therefore,  the  fame 
affedion  for  Jerufalem — the  fame  earneft  defire  df 
the  converfion  and  return  of  the  Jews  to  him,  which 
Chrift  had.  He  had  laid  no  bar  in  the  way  of  their 
bappinefs.  Nor  is  there  any  intimation  that  ei- 
ther their  wickednefs  or  their  deftrufljon  was  in 


Dif.  III.  The  Doom  of  JcYuJakm.  141 

confequence  of  any  eternal  decree  of  God :  and 
what  does  not  appear  can  be  no  rule  for  our  judg- 
ment or  practice. 

They  might  have  been  flieltered  under  the  di- 
vine protcftion,  as  the  hen  flielters  her  brood  under 
her  wings,  but  they  would  not.  They  might  have 
feen  the  things  which  belonged  to  their  peace,  but 
they  would  not.  They  might  have  repented  at 
the  admonitions  and  calls  of  God :  they  might 
have  regarded  the  providence,  and  grace,  and  mi- 
racles of  God;  but  their  obdurate  hearts  were 
made  infenfible  by  long-continued  habits  of  fin, 
and  they  would  not.  The  fentence  of  reproba- 
tion then  palTed  on  them,  and  they  were  given  up 
to  vanity  and  deftrudlion. 

Whether  Chriftians  who  fuppofe  an  eternal  decree 
of  reprobation  from  God  againft  Pharaoh,  the  old 
Ifraelites,  and  the  Jews  in  the  time  of  Ciirift's  minif- 
try  i  by  which  they  were  predifpofed  to  wickcdnefs, 
and  their  hearts  hardened  in  iniquity,  that  tliey 
might  become  fit  objedts  of  punifhment  to  difplay 
the  juftice  of  God  to  the  world  ;  do  not  run  into  an 
error  which  will  preclude  thefe  examples  from  being 
of  any  ufe,  may  be  left  to  the  determination  of 
every  reafonable  man.  For  if  a  perfon  Is  reprobat- 
ed from  eternity,  neither  thefe  examples,  nor  any 
thing  elfe,  can  do  him  good  againft  the  decree  of 
God :  and  if  he  be  not  fo  reprobated,  the  exam- 
ples of  Pharoah,  the  Ifraelites,  and  Jews,  if  we  fup- 
pofe them  to  have  afted  under  fuch  a  deqree  of 
eternal  reprobation,  are  utterly  inapplicable  to 
him. 


142  T^^  Doom  of  Jenifalem.         Dif.  IH. 

"  Whatfoever  things  were  written  aforetime,  were 
written  for  our  learning ;  that  we,  through  patfence 
and  comfort  of  the  Scriptures,  might  have  hope.** 
The  inftances  of  God's  goodnefs,  and  mercy,  and 
long-fuffering,  which  he  hath  caufed  to  be  recorded, 
are  intended  to  teach  us  repentance  and  faith, 
and  reliance  upon  him.  The  inftances  of  his  juf- 
tice  and  judgments  againft  wicked  perfons  and  na- 
tions, are  defigned  to  (heiv  us  the  danger  of  fin,  and 
impenitency,  and  unbelief;  that,  encouraged  by 
his  promifes,  and  the  great  things  he  hath  done  for 
his  fervants,  and  deterred  by  his  threats,  and  the 
fevere  punifhments  he  hath  inflid:ed  on  impenitent 
finners,  we  might  be  kept  in  faithful  obedience  to 
his  will,  and  in  humble  penitence  for  all  our  fins 
and  errors ;  and,  finall}''^  by  his  mercy,  be  received, 
through  Jefus  Chrift,  to  eternal  felicity  in  the  fu^* 
ture  world, 


ti4^^^ 


DISCOURSE  IV. 


PART  THE  FIRST. 


OBSERVATIONS  ON  DAVID's  NUMBER- 
ING THE  PEOPLE. 


2  Sam.  xxiv.  i.     And  again  the  anger  of  the  Lord 

'    was  kindled  againjl  Ifrael,  and  he  moved  David 

againjl  them.,  to  fay.  Go  number  Ifrael  and  Judah, 


Hi 


.E  who  readeth  hiftory  for  the  fake  of  the  ftory 
only,  will  probably  profit  but  little.  The  caufes 
of  events,  the  circumftances  which  attended  them, 
the  confequences  which  followed  from  them,  muft 
all  be  re2;arded  and  confidered  with  candour  and 
attention,  or  we  ihall  gain  no  inftru^tion  for  our 
own  condufl,  but  only  fill  our  heads  with  the  vain 
knowledge  of  fads  of  no  fignificancy  or  importance 
to  us. 

The  natural  tempers  and  pafTions  of  men  are  the 
fame  in  all  countries,  and  have  been  fo  in  all  ages. 
The  only  difference  that  can  arife  muft  be  in  the 
manner  of  their  exertion:  and  though,  in  ihis  re- 


144         '      Ohjervations  on  David: ^  Dif.  IV» 

fpedc,  education  and  the  habit  of  the  country  may. 
caufe  fome  variety,  yet,  under  fiiniiar  circumftances, 
their  effefts  will  be  nearly  the  fame.  Hiftory, 
therefore,  if  we  duly  regard  it,  and  compare  our 
own  iituation  with  it,  will  give  us  the  moft  ufeful 
leflbns  to  regulate  'our  own  condudt.  By  pointing 
out  the  errors  5,nd  vices  of  other  ages  and  countries, 
and  the  misfortunes  which  were  confequent  on 
them,  we  lliall  be  tauglit  the  neceffity  of  avoiding 
their  crimes,  if  we  would  efcape  their  difafters.  By 
bringing  their  virtues  to  open  view,  and  difplaying 
the  profperity  of  which  they  were  productive,  we 
fhall  be  inftigated  to  imitate  their  virtues,  that  we 
may  partake  of  their  felicity. 
'  For,  whatever  may  be  the  fentiments  of  worldly 
wifdom,  or  the  dictates  of  perverted  reafon,  virtue 
and  vice  will  have  contrary  effefts,  and  produce 
contrary  ftates :  happinefs,  efpecially  in  a  national 
view,  will  attend  the  former  as  its  natural  com- 
panion; while  difappointments  and  misfortunes, 
wretchednels  and  mifery,  will  be  the  never-failing 
confequences  of  the  latter.  This  is  the  order  of 
our  nature ;  nor  hath  human  policy  ever  been  able 
to  counteract  it,  or  make  a  vicious  nation  long 
profperous. 

If  this  be  the  ufe  of  hiftory  in  general,  more  efpe- 
dally  muil  it  be  fo  of  thofe  hiftorical  accounts  of 
particular  nations  and  men  which  are  recorded  in 
the  Bible.  No  good  reafon  can  be  given  why  God 
hath^  canted  them  to  be  written,  but  that  they 
might  ferve  as  examples  to  us  of  his  dealing  witli 
men,  according  as  they  obey  or  tranlgrefs  his  laws 


Parti.  numbering  the  "Piople,  14  j 

which  mark  the  diftlndiion  between  virtue  and  vice ; 
and  to  convince  us,  by  fenfiblc  facfts,  that  virtue, 
that  is,  obedi-^nce  to  him,  will  be  rewarded  with 
his  approbation  and  blefling;  while  vice  and  im- 
morality perpetually  bring  his  chaftifemcnts  on 
thofe  who  live  impenitently  in  them. 

For  the  dealings  of  God  with  particular  nations 
and  men,  as  they  are  recorded  in  the  Bible,  are  not 
to  be  confideredas  relative  to  them  only,  but  as  in- 
ftances  of  the  rule  of  God's  dealing  with  the  whole 
world  of  mankind.  As  he  dealt  with  them,  fo  will 
he  deal  with  us,  and  with  all  others.  His  infinite 
knowledge  and  wifdom  can  fee  and  diflinguifh  the 
variations  of  their  fituation  from  ours ;  and  his  juf- 
tice,  which  nothing  can  evade  or  corrupt,  can  ex- 
i6tly  proportion  his  blefTmgs  or  judgments  to  that 
variation.  As  none  can  efcape  the  obfervation  of 
his  all-feeing  eye,  fo  none  can  efcape  the  retribu- 
tions of  his  righteous  and  unerring  providence. 

The  hiftories  of  the  Bible  deferve  alfo  our  regard 
on  another  account,  of  the  higheft  importance  to 
us.  Human  hiftories  often  give  partial  and  in* 
tcrefted  accounts  of  fadts,  conjedturai  and  wrong 
caufes  of  events :  they  pervert  or  falfcly  reprefent 
the  confequences  of  particular  tranfadlions,  as  in- 
firmity, or  ignorance,  or  party  motives  fliall  dired:. 

But  the  hiftories  of  the  Bible  are  not  human, 
but  divine  compofitions :  they  are  intended  for 
our  admonition  and  inftruftion,  and  were  written 
by  men  infpired  by  the  fpirit  of  God.  Truth  mud, 
therefore,  be  their  charadteriftic.  No  wrong  caules, 
or  partial  reprefentations  of  events,  or  of  their  %U 
.  U 


146  Objervations  on  David's  Dlf.  IV. 

feds,  can  reafonably  be  apprehended,  or  charged 
on  them,  without  arraigning  the  knowledge  and 
veracity  of  God. 

Not  only  the  good  qualities  and  adtions  of  men 
eminent  for  their  fandity,  but  their  miflakes,  and 
errors,  and  wilful  tranfgreffions  of  God's  law,  are 
regiftered ;  that  being,  by  them,  made  fenfible  of 
the  weaknefTes  of  human  nature,  and  of  the  cor- 
ruption and  deceit  of  our  own  hearts,  we  might  not 
be  tempted  to  rely  folely  on  our  own  ftrength,  or 
truft  to  our  own  reafon  and  judgment  to  guard  us 
againfl  fin,  but  to  his  grace  and  holy  fpirit  who 
made  us,  and  who  muft  forever  be  the  fource  of 
all  holinefs  in  us,  as  well  as  the  ftrength  of  our 
life  and  the  rock  of  our  falvation. 

The  repentance,  too,  of  fome  renowned  ferv^ants 
of  God,  when  they  had  fallen  deep  into  fin,  by 
great  and  wilful  tranfgreffions,  is  noted,  and  the 
gracious  pardon  of  God  confequent  on  their  re- 
pentance, is  pointed  out,  to  encourage  us  to  return 
by  repentance  to  our  duty,  when  it  is  our  unhap- 
pinefs  to  fin  againft  our  heavenly  Benefaftor. 

The  Bible,  alfo,  lays  before  us  inftances  of  na- 
tional repentance  and  reformation  of  manners,  and 
of  their  efficacy  to  avert  the  judgments  of  God 
impending  over  communities  of  wicked  people. 

To  thefe  may  be  added  the  remiffion,  or  fufpen- 
fion  of  punifliment,  upon  the  appearance  or  profef- 
lion  of  repentance,  which  the  Bible  exhibits,  even 
when  thofe  profeffions  did  not  prove  to  be  fincere, 
but  only  the  effeds  of  prefent  apprehenfion  of 
threatened  judgments ;  to  convince  us  that  there 


Fart  I.  numbering  the  People.  147 

is  mercy  with  God  for  the  penitent  otFender;  that 
he  is  more  ready  to  pardon,  than  we  to  repent ;  to 
fufpend,  or  lay  by  the  execution  of  his  vengeance, 
when  the  purpofcs  of  his  goodnefs  can  any  other- 
wife  be  accomphihed,  than  we  are  to  afk  fo  great 
a  mercy  of  him. 

With  thefe  fentiments  let  us  attend  to  the  hif- 
tory  which  the  text  introduceth  to  our  notice — 
David's  numbering  the  people  of  Ifrael.  The  hif- 
tory  is  a  remarkable  one,  and  full  of  interefling 
circumftances  and  events.  To  draw  fuch  obferva- 
tions  and  inferences  from  it,  as  may  tend  to  fet  the 
tranfaflion  in  its  true  light,  and,  at  the  fame  time, 
direft  our  judgnnents,  regulate  our  opinions,  and 
form  our  pradtice  into  the  habits  of  humble  de- 
pendence on  God,  and  abfolute  fubmiflion  to  his 
will,  muft  be  highly  beneficial  to  us. 

Weaknefs,  and  ignorance,  and  error  are  the 
ftate  of  our  nature,  and,  by  our  own  abilities,  never 
can  be  remedied.  On  the  ftrength,  and  judgment, 
and  will  of  our  all-gracious  Creator,  we  may  rely 
with  full  confidence :  they  are  infinite,  and  there- 
fore perfect.  They  are  in  union  with  infinite  wif- 
dom,  and  goodnefs,  and  truth:  they,  therefore, 
cannot  lead  us  into  error,  or  folly,  or  any  thing  that 
can  hurt  us. 

The  hiftory  begins  with  informing  us,  that  "  the 
anger  of  the  Lord  was  again  kindled  againfi  Ifrael, 
and  he  moved  David  againft:  them,  to  fay.  Go 
number  Ifrael  and  Judah." 

From  comparing  this  account  with  the  account 
of  the  fame  tranfadlion  in  -i  Chron.  xxi.  we  find  a 


14S  Ohfer'Vatlons  on  David's  Dlf.  IV. 

fertiarkable  difference  in  two  particulars ;  one  re- 
fpecfting  the  perfon  who  moved  David  to  have  the 
people  numbered,  the  other  refpedting  their  num- 
ber dehvered  in  by  Joab,  to  whom,  as  being  the 
commander  of  the  armjr,  the  management  of  this 
bufmefs  had  been  principally  committed. 

In  the  text  it  is  faid,  the  Lord  moved  David  to 
this  deed.  In  i  Chron.  xxi.  fatan  is  faid  to  have 
excited  him  to  it.  In  Samuel,  the  verb  moved 
hath  no  nominative  before  it.  Onr  tranflators  have 
made  the  Lord  the  antecedent  to  the  pronoun  he, 
and  to  be  the  mover  of  David ;  and  have,  in  the 
margin,  put  fatan,  probably  becaufe  he  is  men- 
tioned in  Chronicles.  By  this  mean  they  have 
left  the  matter  doubtful,  whether  the  Lord  or 
fatan  excited  David  to  this  offenfive  purpofe.  The 
proper  rendering,  and  David  zvas  moved,  without 
fpecifying  by  whom,  would  have  avoided  fo  un- 
feemly  a  difficulty.  Nor  would  it  have  been  dif- 
cordant  from  the  meaning  of  the  expreffion  in  the 
Chronicles,  where  fatan  is  faid  to  have  moved  him. 

The  Hebrew  word  fatan  means  an  evil  accufer, 
a  wicked  feducer,  a  malicious  enemy,  and  does  not 
always  fignify  the  devil,  or  prince  of  darknefs ;  ex- 
cept in  a  general  or  remote  fenfe,  as  he  is  the  au- 
thor of  all  evil,  and  the  perpetual  infiigator  to  the 
commiffion  of  fin,  being  the  enemy  of  God,  and  of 
ail  goodnefs. 

We  have  the  autjicrity  of  an  Apoftle  to  fay,  that 
as  *'  God  cannot  be  tempted  with  evil,"  fo  "  nei- 
ther tempteth  he  any  man.  But  every  man  is 
tempted,  when  he  is  drawn  away  of  his  own  lufl," 


part  I.  number})!^  the  "People*  149 

his  perverfe  and  corrupt  will,  **  and  enticed."  That 
this  was  David's  cafe,  many  circuinllances  in  this 
hillory  render  it  more  than  probable.  Of  this  evil 
difpofition,  fatan,  the  adverfary  of  goodneb,  avail- 
ed himfelf,  and  urged  him  on  to  the  full  perpetra- 
tion of  his  vain-glorious  and  foolilh  projcd:. 

Perverfity  ot  will  is  generally  attended  with  ob- 
ftinacy ;  and  fo  intent  was  David  on  this  ill-judged 
bufinefs,  that  the  remonftranccs  of  Joab,  and  the 
generals  of  the  army,  could  not  divert  him  from  it. 

How  Joab,  a  man  of  no  fcmpulous  conlcience, 
and  who  did  not  ufe  to  give  up  his  views,  becaufe 
bafe  and  foul  aftions  were  neceffary  to  accompli fli 
them,  came  to  fee  and  be  alarmed  at  evil  confe- 
quences  in  this  matter,  which  had  efcapcd  the  ob- 
fervation  of  David,  no  direcft  account  can  be  given. 
We  know,  however,  that  when  the  mind  is  ftrongly 
fet  on  any  matter,  it  is  apt  to  overlook  all  circum- 
ftances,  and  difregard  all  confequences  which  may 
interfere  with  the  accompliihment  of  its  purpofe. 
Though  of  a  religious  and  devout  temper,  and,  in 
the  general  courfe  of  his  life,  anxioufly  iolicitous 
to  ftudy  and  fulfil  the  law  of  God,  to  live  in  deep 
humility  before  him,  and  in  abfoiute  dependence 
on  him,  David,  in  this  cafe,  faw  not  the  pride,  and 
arrogance,  and  departure  from  his  coniidence  in 
God,  which  lurked  at  the  bottom  of  the  bufinefs. 

Whether  Joab  confidered  it  in  a  religious  or  in 
a  political  view,  it  was  difagreeablc  to  him,  and  to 
the  principal  officers  of  the  army.  In  terms  lefs 
hai^hty  than  he  had  been  accuftomed  to  ufe  to 
his  king,  he  remonftrated  againft   the  mcafure; 


150  Obfirvations  on  David's  Dif.  IV. 

but  he  remonftrated  in  vain:  "  Why  doth  my 
Lord  require  this  thing?  why  will  he  be  a  caufe 
of  trefpafs  to  Ifrael  ?"  The  king's  word,  however, 
prevailed,  and  Joab  and  his  affociates  were  obliged 
to  let  out  to  execute  his  command. 

It  is  probable  this  bufmefs  had  been  Rebated  in 
council  i  and  that  fome  evil  advifer,  having  gained 
an  afcendency  over  David,  to  flatter  his  vanity, 
and  ingratiate  himfelf  with  him  as  a  friend  of  his 
power  and  grandeur,  had  put  him  on  this  wild 
fcheme,  and  carried  it  into  effect,  againft  the  more 
prudent  opinion  of  Joab.  This  evil  counfellor, 
whoever  he  may  have  been,  was  thdii  fatcjiy  or  ad- 
verfary  who  moved  David  againft  Ifrael  ^  and  he 
got  that  name  from  the  fatal  effeds  of  the  advics 
he  then  gave. 

The  other  difference  which  we  find  between  the 
books  of  Samuel  and  Chronicles,  refpeding  this 
ttanfaftion,  is  in  the  numbers  delivered  in  by  Da- 
vid's officers.  In  Samuel  the  whole  fum  is  one 
million  and  three  hundred  thoufand ;  in  Chronicles 
it  is  one  million  five  hundred  and  feventy  thoufand. 
The  difference  is  two  hundred  and  feventy  thou- 
fand. To  account  for  this  difference,  the  Jewifh 
authors  fay,  that  the  ftanding  forces  of  the  king- 
dom, conlifting  of  twelve  courfes  of  twenty-four 
thoufand  each,  making  together  two  hundred  and 
eighty-eight  thoufand  m.en,  are  reckoned  in  Chro- 
nicles, but  not  in  Samuel. 

This  folution  ftill  leaves  a  difference  of  eighteen 
thoufand.  It  is,  however,  not  uncommon  in  the 
Bible,  to  Life  rcund  numbers  to  exprefs  large  fums. 


Parti.  numbering  the  People.  151 

if  they  come  near  the  truth,  without  regarding 
minute  precifion. 

If  this  folutioa  be  not  deemed  fatisfadory,  I 
know  of  no  other  but  the  fuppofition,  that  the  per* 
fon  who,  after  the  return  of  the  Jews  from  the 
Babylonilh  captivity,  tranfcribed  the  Chronicles, 
committed  fome  miftake  in  the  numeral  letters. 
What  makes  this  conjecture  the  more  probable, 
and  that  the  number  in  the  book  of  Samuel  is  the 
preferable  reading,  is,  that  the  number  in  Chroni- 
cles feems  rather  extravagant  if  compared  with  the 
extent  of  the  country,  and  the  perfons  who  were 
the  objects  of  the  king's  command. 

The  country,  by  the  beft  accounts,  was  not 
•more  than  one  hundred  and  eighty  miles  in  lengthy 
and  about  ninety  in  breadth.  If  the  people  who 
were  unfit  to  bear  arms  were  to  be  counted,  no 
good  reafon  can  be  given  why  Joab  and  the  generals 
of  the  army  were  fent  on  this  bufmefs.  Wc  are, 
befides,  exprellly  told  that  the  tribes  of  Levi  and 
Benjamin  were  not  numbered. 

Under  thefe  circumftances.  It  is  not  probable 
that  Joab's  return  fliould  have  exceeded  thirteen 
hundred  thoufand  men.  Even  this  number  will 
make  the  inhabitants  of  the  country  to  have  been 
feven  millions  of  people;  full  enough  for  the  extent 
of  it,  even  though  it  was  very  fertile,  and  fully  cul- 
tivated. 

To  determine  precifely  in  what  the  crime  of 
numbering  the  people  confided,  hath  given  much 
trouble  to  commentators. 

Some  have  fuppofed  that  it  lay  in  the  omilTioii 


152  Objervations  on  Davfd's  Dif.  IV. 

of  colleftlng  the  half  Ihekel  which  the  law  direded 
every  man  to  pay  on  fuch  occalions,  -but  which 
was  now  forgotten  by  David.  But  it  feems  impro- 
bable that  a  perfon  fo  well  verfed  in  the  law,  and 
whofe  general  life  had  been  devoted  to  religion  and 
piety,  (hould  have  been  ignorant  of  this  circum- 
ilance,  or  have  careleflly  neglected  it,  had  the  law 
required  it.  It  is  alfo  ftrange  that  there  fliould 
have  been  no  perfon  of  knowledge  or  piety  enough 
to  have  given  him  proper  information  in  this  mat- 
ter. "    ' 

But,  in  truth,  it  does  not  appear  that  this  half 
Hiekel  was  to  be  demanded,  except  when  the  people 
were  numbered  on  a  religious  account,  to  make , 
provifion  for  the  fervice  of  God,  in  building  or 
repairing  the  tabernacle  or  temple.  (Exod.  xxx, 
13—16.) 

Others  have  fuppofed  that  David  ftiowed  an 
evil  heart  of  unbelief,  refpeding  the  promife  of 
God  to  Abraham,  that  he  would  multiply  his  oiT- 
fpring  till  it  became  like  the  ftars  of  heaven,  and 
like  the  fand  of  the  fea-lhore — fo  great  that  it 
could  not  be  numbered.  But  it  jQiouid  be  remem* 
bered,  that  out  of  regard  to  this  very  promife,  Da- 
vid attempted  not  to  take  the  number  of  the  If- 
raelltes  who  were  under  twenty  years  old ;  "=  becaufe 
the  Lord  had  faid,  he  would  increafe  Ifrael  like  to 
the  ftars  of  heaven."    (i.  Chron.  xxvii.  23.) 

The  pride  and  vanity  of  a  heart  corrupted  by 
power  and  wealth  feem  to  have  excited  David  to 
the  foolill^  and  vain-glorious  projed  of  knowing  the 


Parti.  numbering  the  Peopli.  153 

full  extent  of  his  military  flrength — how   many 
armed  men  he  could  bring  into  the  field. 

His  army,  indeed,  was  his  principal  dependence, 
if  he  was  to  look  for  fupport  and  fecurity  only  to 
an  armed  force.  This  appears  from  his  being 
obliged  to  give  up  the  attempt  of  removing  Joab 
from  his  poft  of  chief  commander  of  it,  left  the  af- 
fedion  of  the  foldiers  for  the  man,  and  their  at- 
tachment to  his  military  character,  Ihould  hav$ 
occafioncd  frcfli  internal  commotions,  or  have  dif- 
folved  the  whole  frame  of  his  government. 

Yet  I  call  this  proje<ft  of  numbering  the  people  a 
foolifh  one,  bccaufe  he  had  no  enemy  to  contend 
with :  the  whole  country,  from  the  Euphrates  to 
the  Mediterranean,  was  in  quiet  fubje6lion  to  him : 
and  nothing  was  fo  likely  to  excite  the  jealoufy  of 
his  neighbours,  as  feeing  him  purfue  meafures 
which  indicated  fome  military  expedition. 

I  call  it  vain-glorious,  becaufe  it  was  ufelefs  in 
itfelf,  and  injurious  to  his  people,  by  putting  them 
to  great  and  needlefs  expenfe,  by  fmking  them 
deeper  in  irreligion  and  difregardof  God,  lefTening 
their  dependence  on  him,  and  leading  them  to 
place  it  on  the  warlike  chara6ter  of  their  king,  and 
the  number  of  his  forces. 

To  form  fome  good  judgment  of  the  expenfe  and 
trouble  to  which  the  people  were  put,  let  it  be  re- 
membered, that  when  Joab  and  the  other  generals 
went  out  to  number  the  people,  "  they  pafled 
over  Jordan,  and  pitched  in  Aroer."  This  feems 
to  imply  that  they  there  encamped,  and  called  the 
people  to  them  from  the  neighbouring  cities  and 

X 


154  Obfervations  on  David' s  Dif.  IV. 

country:  and  this,  probably,  was  their  praflice 
through  their  whole  piogrefs ;  namely,  to  fix  on 
fome  convenient  flation,  where  they  could  be  well 
accommodated,  and  there  affemble  the  people 
about  them. 

The  people  were  to  bear  the  expenfe  of  travel- 
ling, and  the  lofs  of  their  time  and  labour.  Many 
would  come  together  with  them  through  idlenefs 
and  the  luft  of  curiofity,  and  the  fcene  would  gene- 
rally end  in  diflipation,  riot,  and  debauchery.  And, 
indeed,  we  learn  from  the  book  of  Chronicles,  that 
Joab  grew  tired  of  the  bulinefs,  either  from  the 
expenfe  and  trouble  which  attended  it,  or  from 
the  fcencs  of  confuiion  which  enfued — "  the  king*s 
word  was  abominable  unto  him,"  and  he  left  off  to 
execute  it,  before  he  had  numbered  either  Levi  or 
Benjamin. 

To  make  a  true  eflimate  of  David's  crime,  we 
Jiiufb  recoiled:  that  God  had  raifed  him  from  a 
private  ftation,  to  be  the  head  and  king  of  his 
people :  That  he  liad  preferved  him  in  many  dif- 
ficulties, and  delivered  him  from  dangers  in  which 
human  help  could  have  been  of  no  avail :  That 
he  had  given  the  neighbouring  nations  into  his 
hand,  and  made  him  the  moft  vidorious  and  re- 
nowned monarch  of  his  time. 
•  God  had  alfo  been  very  gracious  to  his  better 
part,  his  immortal  foul.  He  had  given  him  an 
ingenuous,  flrong,  and  religious  mind ;  had  en- 
dued him  with  many  and  extraordinary  gifts  of  his 
holy  fpirltj  had  eflablifhed  him  to  be  a  prophet. 


Parti.  immberhig  the  People,  ■155 

and  made  him  an  eminent  type  of  MefTiah,  the 
Redeemer  of  the  world. 

Nor  had  David  been  always  infenuble  of  the 
goodnefs  and  grace  of  God  to  him,  nor  unmindful 
of  his  power  to  fave  by  many  or  by  few,  and  to 
give  the  vidlory  to  whom  he  pleafed.  Many  de- 
vout expreffions  of  this  kind  occur  in  his  Ptalms; 
many  ardent  thankfgivings  and  praifes  to  God,  for 
his  marvellous  goodnefs,  and  for  the  aflonilhing 
deliverance  he  had  granted  him.  "  I  will  not," 
iliith  he,  "  truft  in  my  bow ;  it  is  not  my  fword 
that  {hall  help  me ;  but  it  is  thou  that  laved  us 
from  our  enemies,  and  putteft  them  to  confufion 
that  hate  us."  And,  with  regard  to  his  fpiritual 
ftate,  he  faith,  "  O  come  hither,  and  hearken,  all 
ye  that  fear  God,  and  I  will  tell  you  what  he  hath 
done  for  my  foul." 

And  yet,  when  pride  and  ambition  affailed  him, 
he  could  forget  all  the  great  things  which  God  had 
done  for  his  foul  ^  could  renounce  his  dependence 
on  him  whom  he  had  ever  found  to  be  his  ftrength, 
a  very  prefent  help  in  trouble;  and  could  build  his 
hope  on  the  number  of  his  troops,  and  place  his 
confidence  in  mortal  men. 

That  this  temper  (hould  be  difpleafmg  to  God, 
v;ill  not  appear  ftrange  to  thofe  who  confider  the 
abfolute  propriety  which  he  claims  in  the  human 
heart.  This  David  was  plainly  taught  in  the  writ- 
ings of  Mofes,  which  direded  him  to  love  the 
Lord  his  God  with  all  his  heart,  and  with  all  his 
foul,  and  with  all  his  might;  to  cleave  unto  him, 
^o  fear  him,  and  ferve  him  alone,  all  the  days  of 


1 5^  Ohfervations  on  David" s  DIf.  IV. 

his  life.  Whatever,  therefore,  withdraws  the  heart 
from  him,  and  ieads  men  to  place  their  confidence 
on  any  thing  befides  him,  muft  be  offenfive  to  him, 
as  it  becomes  his  rival,  and  fhares  in  that  honour, 
And  worfhip,  and  lovt^,  which  are  due  to  him 
alone. 

But  David  was  not  fmgular  in  his  defeftion  from 
God.  The  hiftory  informs  us,  that  "  the  anger 
of  the  Lord  was  kindled  againfl  Ifrael,"  and  that 
David's  being  moved  to  number  the  people  was 
the  occafion  of  bringing  the  judgment  of  the 
plague  on  them. 

It  would  be  impious  to  fuppofe  that  the  anger 
of  the  Lord  was  kindled  againfl  them  without  rea- 
fon;  or  that  he  fhould  punifh  the  people  of  Ifrael 
becaufe  David  their  king  had  fallen  into  a  ftate  of 
defection  from  him.  We  muft,  therefore,  con- 
clude that  fome  general  corruption  of  religion  or 
manners,  which  made  them  equally  culpable  with 
David,  in  the  fight  of  God,  had  provoked  him  to 
fend  that  mortal  plague  upon  them,  by  which 
both  David  and  his  people  were  equally  punifhed. 

In  what  this  general  corruption  confifted,  muft 
be  left  to  probable  conjefture  to  determine :  The 
hiftory  fays  nothing  of  it.  That  it  was  not  in  the. 
external  profefiion  of  their  religion,  feems  highly 
probable,  from  the  great  care  which  David  took  to 
keep  the  Ifraelites  in  the  worfliip  of  the  true  God, 
according  to  the  law  of  Mofes, 

But  that  great  corruption  of  manners  may  fub- 
fift,  where  no  great  fault  is  to  be  found  with  the 
external  form  of  religion,  is  evident  from  what  we 


part  I.  fiumhermg  the  People^  icy 

know  does  happen  under  a  religion,  the  fanftions 
of  which  are  vaftly  greater  than  were  thole  of  the 
religion  of  Mofes,  and  extend  into  eternity. 

The  fpoils  of  the  countries  which  David  had 
conquered,  and  the  tribute  they  yearly  paid  him, 
muft  have  made  Judea  very  rich.  To  this  mufli 
be  added  the  immenfe  profits  of  that  extenfive 
commerce  which  he  opened,  and  fuccefsfully  car- 
ried on,  from  the  ports  of  the  Red  Sea,  after  he 
became  mafter  of  its  coafts. 

The  vices  commonly  attendant  on  great  wealth, 
are  pride  and  arrogancy,  luxury  and  fenfuality,  in- 
juftice  and  cpprefTion ;  and,  as  ftrangc  as  it  may 
appear,  covetoufnefs  is  oftener  the  confequence  of 
wealth  than  of  poverty. 

That  great  wealth  fhould  produce  the  fame  ef- 
fects among  the  liraelitcs,  that  it  ever  has  done 
among  other  nations,  is  not  furprlfing.  Nor  can 
we  heiitate  to  believe,  that  the  vices  which  ac- 
company worldly  profperity  became  common,  if 
not  general  among  them,  when  David  himfelf, 
celebrated  for  his  religion  and  piety,  and  for  every 
virtue  that  can  adorn  the  monarch  or  the  man,  was 
infected  and  corrupted  by  the  baneful  influence 
of  power  and  wealth. 

Sixteen  years  before  the  commencement  of  the 
hiftory  of  which  we  are  now  treating,  according  to 
the  chronology  of  the  Bible,  David  fo  far  forgot  his 
own  dignity,  his  juftice  to  his  people,  and  his  duty 
to  God,  as  to  be  guilty  of  the  two  crimes  of  adultery 
and  murder,  aggravated  by  deliberation,  and  by  a 
ftupid  acquiefcence  under  their  guilt  for  nearly  a 


1^3  Ohfervations  on  David's  Dif.  IV'. 

year.  By  the  affeding  parable  of  the  ewe  lamb, 
Nathan  the  prophet,  whom  God  fent  to  reprove 
him,  reclaimed  him  to  a  due  fenfe  of  his  heinous 
crimes,  and  of  the  dreadful  fituation  he  was  in, 
while  expofed  to  the  wrath  of  God,  juPdy  incenfed 
againft  him. 

Deep  and  bitter  was  his  repentance.  In  mercy 
God  forgave  the  penitent,  fo  far,  at  lead,  as  the 
law  was  concerned  which  required  death  for  both 
adultery  and  murder.  Some  have  interpreted  the 
W'ords  of  the  prophet,  "  thou  flialt  not  die,"  as 
,  an  abfolution  from 'eternal  death  or  puniflimenti 
and  I  fee  no  good  reafon  to  exclude  this  fenfe  of 
them. 

However,  as  by  his  oifences  David  had  wickedly 
and  wilfully  tranfgreffed  the  commands  of  Godj 
had  thereby  furniihed  the  enemies  of  God  and  re- 
ligion with  an  opportunity  of  ridiculing  and  fpeak- 
ing  evil  of  the  purity  of  the  divine  law,  and  as  Da- 
vid flood  in  need  of  the  corrections  of  mercy  to 
recover  him  to  amendment  of  life,  and  greater 
watchfulnefs  for  the  time  to  come,  Nathan  adds 
the  denunciation  of  fevere  judgments  to  the  de- 
claration of  God's  mercy. 

Of  thefe  judgments,  the  unnatural  rebeUion  of 
his  fon  Abfalom  was  one.  That  rebellion,  and  the 
civil  war  that  enfued,  were  heavy  calamities  to  both 
David  and  his  kingdom.  As  his  people  partook 
in  his  punidiment,  we  muft  fuppofc  they  partook 
with  him  in  guilt :  if  not  in  the  guilt  of-.the  fame 
crimes,  yet  in  the  guilt  of  crimes  that  were  fimilar, 
snd  which  equally  withdrew  the  heart  from  God, 


Part  I.  mimberin^  the  People.  i^^ 

No  fooner  was  Abfalom's  army  routed,  and 
himfelf  flain,  than  another  revolt  broke  out  under 
Sheba,  the  fonof  Blchri,  which,  though  of  no  long 
continuar.ee,  was  of  a  mod  alarming  nature  in  the 
then  difordcred  ftatc  of  the  country. 

Thcfe  civil  commotions,  the  objed  of  which 
was  to  dethrone  David,  muft  have  been  a  fevers 
judgment  on  him,  efpecially  as  they  owed  their  ori- 
gin to  the  wickednefs  of  his  own  fon— a  fon  whom 
he  tenderly  loved,  and  to  whom  he  had  ever  been 
particularly  indulgent.  Indeed,  a  faulty  indulgence 
to  his  children  leems  to  have  been  a  principal 
weaknefs  in  David.  And  probably  it  was  owing 
to  this  indulgence,  that  fcveral  of  them  behaved  lo 
much  amifs  in  the  latter  part  of  David's  life. 

Be  this  as  it  may,  it  does  not  appear  that  thefe 
civil  commotions,  which  muft  have  greatly  afFeaed 
the  people,  not  only  by  flaughter  in  the  battle 
againft  Abfalom,  but  by  the  licentious  deftrudion 
of  private  property,  had  any  influence  to  reclaim 
the  Ifraelites  from  their  wickednefs.  Fo/  not  more 
than  a  year  after,  God  vifited  them  with  famine 
for  three  years,  year  after  year ;  a  fure  proof  that 
they  were  unamended  by  his  former  judgments. 

Nor  does  the  famine  feem  to  have  had  greater 
influence  upon  their  impenitent  hearts,  than  a  de- 
ft ructive  civil  war  had  produced.  For  before  the 
country  could  poflibly  recover  itfelf  from  the  dif- 
trefs  of  tlie  famine,  even  the  next  year  after  it  ceafed, 
behold  "  the  anger  of  the  Lord  was  again  kindled 
asainft  Ifrael;  and  D.ivid  was  moved  to  fa  v.   Go 


i6o  Obfervations  on  David's  Dif.  iVj 

number  Ifrael  and  Judah,"  which  brought  a  de- 
llruftive  peflilence  on  them. 

However  equal  David  and  the  Ifraelites  may 
have  been  in  guilt,  it  feems  neeeflary  to  diftin- 
guiOi  between  his  crime  and  theirs.  They  appear 
to  have  been  fenfual  and  voluptuous,  forgetful  of 
God,  unmindful  of  religious  and  moral  obligations. 
In  fhort,  they  feem  to  have  funk  fo  deep  into  that 
ftate  of  fpiritual  infenfibility,  which  worldly  prof- 
perity  is  ever  apt  to  produce,  that  it  was  hard  for 
the  judgments  of  God  to  reclaim  and  bring  them 
to  a  better  mind. 

Though  David's  heart  may  have  been  equally 
corrupted  by  worldly  profperity,  the  evil  difpofi- 
tions  of  his  heart,  which  excited  him  to  have  his 
people  numbered,  appear  to  have  been  pride  and 
ambition.  Thefe  filled  him  with  vanity  and  the 
ipirit  of  falfe  glory ;  they  debauched  him  away  from 
his  God ;  they  made  him  forget  the  great  things 
that  God  had  done  for  him ;  they  puffed  him  up 
with  felf-confidence ;  and  led  him  to  place  his  truft 
on  the  number  and  valour  of  his  troops,  and  to 
look  to  them  for  fafety  and  protedlion,  for  viftory 
and  conqueft  over  his  domeftic  and  foreign  ene- 
mies. 

From  the  example  of  the  Ifraelites  we  may  learn 
the  great  danger  of  a  rich  and  profperous  flate  in 
this  world.  Its  natural  tendency  is  to  feduce  the 
heart  from  God,  and  to  lead  men  to  place  their 
greatefh  happinefs  in  bodily  pleafure — in  the  mere 
gratificatiou  of  their  animal  nature.     It  tends  alfo 


Part  I.  Jiiimh^Hg  the  Piopk.  1 6 1 

to  harden  the  heart  in  covctoufncfs  and  ufury,  in 
oppreflion,  and  to  ilecl  it  againll  the  ibft  and  hea- 
venly emotions  of  mercy  and  charity.  And  when 
it  hath  wrought  its  full  efTedl,  and  its  contagious 
influence  hath  become  general,  it  never  fails  to 
bring  down  the  judgments  of  God  in  vengeance 
on  the  guilty. 

From  the  example  of  the  Ifraelitcs  we  may  alfo 
learn,  that  when  guilty  nations  are  not  brought  to 
repentance,  and  reformed  by  the  judgments  of 
God,  his  judgments  will  be  repeated  ^  and  they 
generally  follow  dole  upon  each  other.  In  the 
courfe  of  fix  years  the  Ifraelites  were  vifited  with 
civil  war,  with  famine,  and  with  a  dreadful  plague 
and  mortality. 

From  the  example  of  David  we  m^ay  learn,  that 
no  vigour  of  body,  however  great — no  mental 
abihties,  however  excellent — no  relisiicus  attain- 
ments,  however  exalted — no  eminency  of  virtue, 
however  confpicuous,  can,  in  this  life,  place  us 
above  the  weaknefl'es  of  nature,  or  guard  us  fecurcly 
againft  its  corrupt  defires.  To  live  with  caution 
in  a  vain  world,  in  the  conftant  practice  of  that  de- 
nial of  our  evil  paflions  and  tempers  which  our  holy 
religion  requires,  and  hi  fall  fubmifiion  to  the  will 
of  God,  whofe  ftrength  is  our  only  fecurity,  is  alone 
the  foundation  of  virtue  and  happinefs  to  all  ra- 
tional nature. 

If  we  furvey  David's  charader  and  flate,  we 
Ihall  find  him  to  have  been  a  prophet,  to  whom 
God  revealed  himfelf  by  his  fpirit,  and  made  known 
the  wonders  of  his  grace,  and  the  defigns  of  his 

Y 


i6z  Obfervations^  t^c.  Dif.  IV. 

mercy  to  the  children  of  men.  We  fhall  fee  him 
growing  up  from  childhood,  under  the  immediate 
and  fenlible  difplay  of  the  providence  of  God  in  his 
favour,  till  he  was  fixed  on  the  throne.  We  fhall 
perceive  him  to  have  been  preferved  in  his  exalted 
itation  by  the  fame  almighty  hand  which  raifed 
him  to  it.  We  fliall  behold  him  eminently  exem- 
plary in  the  worfhip  of  God ;  particularly  ftudious 
to  learn  and  do  his  will ;  and  fo  deeply  fenfible  of 
the  power,  jnflice,  goodnefsjand  mercy  of  his  Creator 
and  Preferver,  that  it  was  the  great  dehght  of  his 
life,  to  celebrate  and  declare  thefe  attributes  to  the 
ivorld,  in  hymns  and  pfalms  of  adoration  and  praife. 
Yet,  under  all  thefe  advantages,  he  fell,  even  in 
advanced  age,  fi'om  his  dependence  on  his  God, 
and  weakly  made  the  ftrength  of  his  armies  the 
confidence  of  his  heart. 

From  his  error  learn  wifdom.  Confide  not  in 
your  own  flrength,  nor  let  worldly  profperity  fe- 
duce  your  hearts  from  God :  but,  "  trufl  in  the 
Lord  with  all  thine  heart,  and  lean  not  unto  thine 
own  underflanding.  In  all  thy  ways  acknowledge 
him,  and  he  fhall  dired  thy  paths," 


fts-^F^ 


DISCOURSE  IV. 


P^RT  THE  SECOND. 


OBSERVATIONS  ON  DAVID's  NUMBER- 
ING THE  PEOPLE. 


2  Sam.  xxiv.  12.  Thus  faith  the  Lord,  I  offer 
thee  three  things ;  choofe  thee  one  of  them,  that  I 
may  do  it  unto  thee. 


Wi 


HEN  Joab  had  delivered  In  the  number  of 
the  people,  David's  heart  fmote  him  at  the  re- 
colleftion  of  what  he  had  done.  His  vain  dilpofi- 
tion  of  pride  and  felf-confidence  gave  way  to  the 
principles  of  duty  and  confcience.  He  recolleifted 
his  dependence  on  Godj  and  his  heart,  deeply 
wounded  by  the  rcfledlion  of  his  defedlion  from 
him,  burft  forth  in  expreffions  of  penitence,  and 
petitions  for  mercy  and  pardon :  "  I  have  finned 
greatly  in  that  I  have  done :  and  now  I  beieech 
thep,  O  Lord,  take  away  the  iniquity  of  thy  fervant, 
for  I  have  done  very  foojiflily." 

The  hiftory  informs  us  of  the  reafon  of  David's 
compundion — how  he  came,  at  that  time,  to  fall 


104  Ohfervations  on  Dav^dHs         Dif.  IV. 

into  that  flate  of  godly  forrow  which  worketh  re- 
pentance. By  the  (iire6tion  of  God,  the  prophet 
Gad  went  to  him  the  morning  after  the  number  of 
the  people  had  been  given  in,  to  expoftulate  with 
him  on  the  great  wickednefs  of  his  conduct ;  to  re- 
prefent  to  him  the  danger  of  the  flate  into  which 
lie  had  fallen ;  and  to  inform  him  that  the  hand  of 
God  was  itretched  out  to  correifl  him. 

This  circumftance  will  furniHi  fome  confidera- 
tions  worthy  of  our  attention. 

The  firfl  is  the  prevalence  of  good  principles  and 
religious  habits. 

More  than  nine  months  had  been  employed  in 
taking  the  number  of  the  people.  If  we  confider 
that  the  bufinefs  was  difagreeable  to  Joab,  and  to 
the  other  generals,  and  that  they  gave  it  all  the  op* 
pofition  in  their  power,  it  will  appear  highly  proba- 
ble that  fome  time  paiTed  between  its  being  firfb 
mentioned  in  council,  and  its  being  carried  into 
execution.  We  mult,  therefore,  fuppofe  that  a 
full  year  had  elapfed  lince  the  beginning  of  David's 
defe(5lion. 

All  this  time  he  feems  to  have  continued  bol- 
fiered  up  by  his  vanity,  and  infenfible  of  the  pro- 
vocation of  his  conduft  to  the  juftice  of  God.  Yet, 
no  fooner  was  his  error  and  wickednefs  pointed  out 
to  him  by  the  prophet,  than  he  forcibly  felt  the 
folly  and  fm  of  giving  way  to  the  pride  and  vanity 
of  his  heart,  and  he  meekly  humbled  himfelf  be- 
fore God. 

This  can  be  attributed  to  nothing  but  the  pre- 
valence of  good  principles  in  which  he  had  been 


Part  II.  number iug  the  People.  165 

educated,  and  the  influence  of  the  habits  of  rcU- 
gion  in  which  he  had  lived.  He  had  finned  great- 
ly •  he  had  continued  in  his  fin  for  a  year,  and  had 
flifled  or  difregarded  the  checks  of  confcicnce; 
yet  his  heart  was  not  hardened;  it  was  flill  fuf- 
ceptible  of  the  imprefiions  of  divine  grace,  andfdt 
the  full  force  of  the  prophet's  admonition. 

To  regard  and  reverence  the  pious  and  virtuous 
principles  which  the  care  of  our  parents  and  inllruc- 
tors  hath  inftilled  into  our  minds,  and  to  habituate 
ourfelves  to  the  conflant  practice  of  all  religious 
duties,  ought  to  be  the  great  care,  the  earned  en- 
deavour of  our  lives.  Where  thefe  are  wanting:, 
there  feems  to  be  nothing  to  which  the  grace  of 
God  can  apply  itfelf ;  no  handle  by  which  his  fpi- 
rit  can  take  hold  of  us :  growing  old  in  fin,  and 
daily  linking  deeper  in  hardnefs  and  impenitency, 
■we  fliall  leave  no  chance  for  amendment,  but 
through  the  bitter  procefs  of  calamity  and  fuffer- 
ing :  and  the  hiftory  of  Pharaoh,  the  obftinately 
impenitent  king  of  Egypt,  ought  to  convince  us, 
that  even  this  procefs  may  be  vain  and  inefTedual. 

There  is  another  confideration  clofely  connected 
with  this,  which  ought  to  be  attentively  regarded 
by  all  thole  who  wifh  to  preferve  a  confiflency  in 
their  conduct,  and  their  confcience  void  of  offence 
— the  duty  of  parents  and  inftrudtors  to  fix  deeply 
the  principles  of  virtue  and  religion  in  the  minds  of 
their  children  and  pupils. 

In  the  days  of  Solomon  it  was  wifdom  to  train 
up  a  child  in  the  way  he  fhould  go;  and  one  bene- 
^t  expeded  from  it  was,  that  when  he  was  old  he 


1 66  Ohfervations  on  David^s          Dif.  IV; 

v/ould  not  depart  from  it.  What,  in  the  time  of 
Solomon,  was  pradifed  as  wifdom,  feems  now  to 
be  negleded  as  folly.  External  accomplifliments 
are  regarded,  and  fome  attention  is  paid  to  thofe 
qualities  which  fit  a  man  to  make  a  figure  in  the 
world,  and  to  acquire  its  riches  and  its  honours. 
But  religion,  which  is  to  reconcile  offending  man 
to  his  Creator,  and  prepare  him  to  live  in  happi- 
nefs  with  him  in  another,  an  eternal  world,  is  little 
regarded ;  as  if  man  were  to  live  in  no  world  but 
this;  as  if  all  the  happinefs  his  nature  is  capable 
of  receiving,  were  to  be  obtained  in  this  miferable, 
changeful,  and  perifhing  fcene  of  his  being ;  as  if 
his  very  exiflence  were  to  end  with  his  life  in  this 
world,  and  he  mull  look  for  no  more. 

The  prefent  mode  of  education,  and  the  exam- 
ple fet  by  people  of  mature  age,  can  only  imprefs 
young  perfons  with  the  opinion,  that  they  are  to 
exped;  all  their  happinefs  from  the  vanities  of  the 
world,  or  the  enjoyments  of  this  life  :  we  ought  not, 
therefore,  to  be  furprized  if  human  life  be  fpent  in 
the  fordid  acquifition  of  the  riches  of  the  world,  or 
a  fervile  courting  of  its  honours.  The  necefiity  of 
living  in  the  denial  and  mortification  of  the  evil 
tempers,  and  paffions,  and  appetites  of  our  nature, 
according  to  the  religion  and  example  of  the  holy 
and  mortified  Jefus,  that  we  may  be  fitted  for  the 
enjoyment  of  God's  kingdom  in  heaven,  where  only 
the  true  happinefs  of  our  nature  is  to  be  obtained, 
feems  almofl  to  be  difregarded :  little  care  is  taken 
to  imprefs  it  by  inftrudlion,  or  to  enforce  it  by  ex- 
ample.    Indeed,  it  does  not  appear  to  affed  pa- 


Part  II.  vumberiug  the  People,  167 

rents  much,  whether  their  children  be  happy  or 
miferable  in  the  next  life,  provided  they  make  a 
figure,  and  hve  in  fplendour  in  this.  And,  per- 
haps, one  great  caufe  of  the  decay  of  rehgion,  of 
which  the  ferious  people  that  arc  left  among  us 
complain,  is,  the  unreftrained,  undifciplined,  un- 
informed manner  with  regard  to  religion,  in  which 
the  youth  of  both  lexes  are  fuffcred  to  grow  up. 

Careleflhefs  and  inattention  may  be  caufes  of  this 
negligence  in  religious  inftrudion :  but  the  true 
reafon  feems  to  me  to  lie  deeper,  and  to  be  founded 
in  fyftem. 

An  opinion  hath  prevailed,  that  all  religions  are 
equal — all  alike  acceptable  to  God ;  that  it  ought 
to  be  the  choice  of  a  man's  own  heart,  and  not  dic- 
tated to  him  by  others  J  that,  therefore,  it  is  wrong 
to  imprefs  any  religious  opinions  on  young  minds; 
but  that  they  ought  to  grow  up  to  maturity  in  a 
perfect  vacuity  of  religious  fentiments,  that  fo  their 
religion  may  be  their  own  proper  choice,  uninflu- 
enced by  any  human  authority  of  any  kind  what- 
ever.-^ 

If  the  opinion,  that  all  religions  are  equally 
good,  and  equally  acceptable  to  G^ad,  be  admitted, 
there  will  need  but  little-fagacity  to  prove  that  no 
religion  is  as  good  as  any ;  and  that  a  man  of  no 
religion  at  all  is  equally  in  favour  with  God,  with 
the  mod  ferious,  devout,  and  faithful  Chriftian. 

The  defign  of  religion  is  to  reconcile  fintul  man 
to  his  holy  Creator,  that  he  may  be  happy  with 
him — happy  in  his  happinefs.  Nothing,  theretore, 
can  be  of  any  efficacy  in  religion,  but  as  it  is  the 


1 68  Ohfervations  on  David's  Dif.  IV. 

will  of  God.  The  contrivances  of  one  man,  of  tea 
thoufand,  of  a  million  of  men,  muft  be  vain  and 
infignificant.  AVe  know  not  that  God  will  be  fa- 
tisfied  or  pieafed  with  them ;  confequently  they  can 
be  no  ground  of  a  reafonable  faith,  or  of  a  fure 
hope. 

The  will  of  God  mnil,  therefore,  be  fought  after, 
as  the  ground  of  all  our  religion,  of  all  our  faith, 
of  all  our  hope  and  expectation.  And,  as  it  can- 
not be  known  by  us,  but  by  revelation  from  him-- 
felf,  to  the  ftudy  of  his  revelation  we  muft  apply 
ourfelves,  with  honeft  and  upright  hearts,  uninflu- 
enced by  prejudice  or  party  views,  if  we  would 
approve  ourfelves  to  be  reafonable  men.  To  the 
fludy  of  divine  revelation,  we  muft  add  the  honeft 
efforts  of  our  own  lives,  to  obey  punctually  the  vv^ili- 
of  God  therein  made  known  to  us,  and  to  let  our 
converfation  be  fuch  as  his  revelation  requires. 

Though  we  fhould  allow  that  every  man  is  to 
cxercife  his  own  judgment  in  this  matter,  and  is 
ultimately  to  be  governed  by  it  j  yet  it  ought  to 
be  remarked,  and  he  ought  to  remember,  that  if 
he  judge  wrong,  he  does  it  at  his  own  peril  j  God 
requires  that  hfi^judge  right,  and  hath  given  him 
abilities  and  capacity  to  do  fo.  When  I  fay  ability 
and  capacity  to  do  fo,  I  mean  not  to  leave  out  in- 
ftrutftion  and  information,  whether  of  God's  church 
or  minifters,  or  of  religious  and  well-informed  peo- 
ple; much  lefs  would  I  be  thought  to  exclude  the 
neceflity  of  divine  grace,  the  motions  and  infpira* 
tions  of  the  holy  fpirit  of  God. 

That  man  hath  natural  ability  to  difcover  fpiri- 


Fart  lit.  mmheri/fg  The  Pcopte.  169 

tual  and  religious  truths,  I  do  not  believe.  Inftruc- 
tion  is,  therefore,  neceflary  for  him;  and,  provided 
it  be  drawn  from  its  true  fources,  and  rightly  pro- 
poled  to  him,  he  hath  ability  and  capacity  to  re- 
ceive it.  The  foundation  of  all  religious  inftruc- 
tion  is  the  revelation  of  God  contained  in  the  Holy 
Bible,  and  thence  his  church  and  minillers  ought 
to  derive  all  that  they  require  as  neceflary  to  falva- 
tion. 

If,  then,  religious  inftrudion  be  neceflary  for  all 
men,  it  mufh  be  neceflary  for  young  people;  and, 
therefore,  ought  to  make  a  part,  and  a  principal 
part,  of  the  education  of  our  children:  they  will 
otherwife  grow  up  in  ignorance  of  their  highefl; 
good,  or  catch  only  fuch  religious  principles  as  they 
find  floating  among  thofe  with  whom  they  converfe. 
The  neceflity  of  religion  is  great ;  it  includes  the 
certainty  of  man's  being  accountable  for  his  afitions, 
and  lays  the  only  fure  foundation  of  morality  and 
virtue. 

Since,  then,  our  gracious  Creator  hath  made 
known  his  will  to  us  in  his  holy  word,  and  hath 
laid  open  the  whole  procefs  of  our  falvation,  fo  far 
as  it  is  neceflary  for  us  to  underftand  it ;  that  we 
may  reap  the  full  benefit  of  it,  it  becomes  cur  duty, 
and  will  be  our  inconceivable  benefit,  to  fl:udy  it 
ferioufly  and  honefl:ly,  to  frame  our  religious  fenti- 
ments  by  it,  and  to  frame  our  converfation  accord- 
ing to  it. 

And  that  our  children  may  not  grow  up  in  igno- 
rance of  that  eternal  world  on  which  they  mud  foon 
enter,  and  in  which   the  goodnefs  of  God  hath 

Z 


170  Obfervations  on  Daviess  Dif.  Vf , 

taken  all  pains  to  make  them  perfcdly  happy  5 
nor  be  left  a  prey  to  thofs  wild  and  falfe  religious 
fyftetns  which  at  prefent  do,  and  probably  ever  will, 
beguile  the  minds  and  underftandings  of  well-dif- 
pofed  people  5  but  may  obtain  and  be  happy  in  the 
knowledge  of  falvation  and  hope  of  glory  which  we 
enjoy;  it  becomes  our  reafonable  duty  to  educate 
and  inftrud  our  children,  and  all  under  our  care, 
in  the  full  knowledge  and  pradice  of  the  will  of 
God,  which  the  holy  Scripture  hath  made  known 
to  us,  and  to  confirm  them  fully  in  the  faith  and 
habit  of  it,  by  our  own  exa6t  and  confcientious 
example. 

Among;  the  other  great  benefits  of  a  relij?;iou6  ediv 
cation  and  habits,  this  will  not  be  a  fmall  one ;  that-, 
fhould  the  ftrength  of  appetite  or  paflion,  the  va- 
nities of  the  world,  the  corrupt  tempers  of  their 
own  evil  nature,  lead  them  aflray  from  their  duty, 
the  good  principles  and  religious  habits  in  which  they 
have  been  educated  will  ever  ferve  as  a  probable 
ground  on  which  to  hope  for  their  amendment,  and 
recovery  to  the  pradice  of  virtue  and  religion. 

In  fo  important  and  arduous  a  bufinefs,  it  would 
be  folly  to  trull  entirely  to  our  own  ability  and  fa- 
gacity.  He  mufh  have  lived  a  very  little  while,  or 
very  carelellly  in  the  world,  who  is  not  fully  con- 
vinced of  the  ignorance  and  weaknefs  of  his  own 
mind,  as  well  as  of  the  evil  tendency  of  his  own 
paflions  and  tempers.  It  is,  therefore,  natural  to 
luppofe,  that  he  will,  with  a  ready  mind,  avail  him- 
felf  of  all  the  collateral  helps  which  the  goodnefs 
of  God  hath  provided,  ^  to  make  him  acquainted 


Part  IT.  numbering  the  People.  1 7 1 

with  his  will,  and  enable  him  to  do  his  duty.  The 
inilruftions  of  the  church  and  minifters  of  God 
will,  therefore,  be  ever  regarded  as  matters  of  great 
importance  to  explain  the  will  of  God  in  the  holy- 
Scriptures,  and  point  out  and  enforce  the  pradice 
of  chriftian  duty. 

Above  all  things,  the  well-informed  Chriftian 
will  ever  look  for  aid  and  fupport  to  that  divine 
grace  which  God  hath  promifed  to  all  who  confci- 
entioufly  ftrive  to  obey  him — the  motions  and  in- 
fpirations  of  his  holy  and  blefled  Spirit,  the  author 
of  twtrj  good  thought,  and  without  whom  no  wor- 
thy purpofe  can  be  brought  to  a  happy  iffue.  Re- 
membering the  words  of  the  Lord  Jefus,  that  God 
will  give  his  holy  Spirit  to  thofe  who  afk  of  him  the 
precious  gift,  they  will  humbly  bow  the  knee  before 
him,  and  afk,  and  feek,  and  knock,  that  they  may 
obtain  and  ever  keep  the  prefence  of  that  almighty 
and  glorious  Being,  to  fupport  them  in  all  difficul- 
ties, and  dired  them  in  all  circumftances  of  their 
lives. 

To  return  from  this  di^reflion : 
The  fecond  confideration  refpefting  God's  fend- 
ing the  prophet  Gad  to  expoftulate  with  David, 
relates  to  the  method  he  took  to  recover  him  from 
his  dangerous  condition. 

,God  had  waited  till  David  had  completed  his 
vain-glorious  purpofe ;  and  he  feems  to  have  waited 
that  David  might  have  time  to  recoiled  himfelf, 
and  return  to  his  duty;  or,  if  he  did  not,  that  he 
might  be  deprived  of  all  excufe  and  palliation  of 
his  crime.     He  then  fent  his  ordinary  and  ftanding; 


i^z  Ohfcrvations  on  David's  Dif.  IV. 

Minifter  to  him,  to  reprove  and  admonifli  him— 
the  prophet  Gad,  David's  feer;  the  prophet  who 
attended  on  him,  was  his  fpiritual  diredior,  and, 
as  it  were,  his  domeftic  Chaplain. 

Hence  we  may  learn,  that  God  regards  his  own 
Minifters;  and,  except  on  thofe  extraordinary  oc- 
cafions  for  which  he  fees  beft  to  provide  in  an  ex-- 
traordiqary  way,  ufeth  their  miniftry  to  efFed  the 
purpofes  of  his  mercy  and  goodnefs  towards  his 
fervants.— We  ought,  therefore,  to  reverence  the 
Minifters  of  God,  to  receive  their  admonitions 
with  candour  and  patience,  and  to  confider  them  as 
ading  by  the  authority  and  in  the  name  of  God, 
for  our  good. 

Whether  Gad  had  made  any  remonftrance  be- 
fore this  time  we  are  not  told.  Poffibly  he  faw  no 
chance  of  fucceeding,  or  his  admorutions  were  in- 
cfFeftuaL  He  now  came,  however,  not  only  to 
admonilh  and  reprove,  but  armed  with  the  terror 
of  divine  threats  politively  denounced :  "  Shall 
feven  years  of  famine,"  faid  the  holy  man,  '*  com? 
unto  thee  in  thy  land?  or  wilt  thou  flee  three 
months  before  thine  enemies,  while  they  purfue 
thee  ?  or,  that  there  be  three  days  peflilence  in  thy 
land }  now  advife,  and  fee  what  anfwer  I  fliall  re- 
turn to  him  that  fent  me/'     2  Sam.  xxiv.  13, 

In  I  Chron.  xxi.  12.  only  three  years  famine  are 
mentioned.  As  that  a2;rees  better  with  the  three 
months  purfuit  of  enemies,  and  three  days  pefli- 
lence, than  the  number  mentioned  in  Samuel,  the 
reading  in  Chronicles  feems  to  be  the  preferable 
one.     Critics  have  endeavoured  to  reconcile  thefe 


Part  II.  pumbering  the  People.  173 

two  places,  without  fuppofing  any  error  ia  the 
number  of  cither  of  them.  They  imagine  that 
the  three  years  of  famine  which  the  country  had 
fuffercd,  on  account  of  the  Gibeonites  whom  Saul 
had  deftroyed,  are  taken  into  the  account  in  the 
book  of  Samuel.  That  famine  had  ceafed,  pro^ 
bably  only  partially,  but  one  year.  If  thofe  four 
years  be  added  to  the  three  mentioned  in  Chroni- 
cles, they  make  the  exad:  number,  feven,  men* 
tioned  in  Samuel. 

So  ferious  a  mefTage  as  was  delivered  by  Gad 
touched  David's  heart.  No  room  was  left  for 
evalion — no  hope  to  efcape  from  him  with  whom 
he  had  to  do.  In  this  extremity,  he  caft  himfeli 
upon  his  goodnefs  and  mercy  who  willeth  not  the 
death  of  a  finner,  but  rather  that  he  fliould  repent 
and  be  faved. 

Be  the  example  of  David  kept  ever  frefh  in  ouP 
minds :  and  when  it  is  our  unhappinefs  to  oflren4 
againft  the  divine  Majefly,  let  us  not  feek  for  pair 
liations  and  excufes;  nor  endeavour  to  throw  the 
blame  on  others ;  nor  charge  it  on  the  times,  on 
our  particular  circumftances  or  mode  of  life ;  nor 
on  any  thing  elfe;  but,  with  meek  and  penitent 
hearts,  acknowledge  our  own  vilenefs,  and  entreat 
the  pardon  and  mercy  of  God. 

This  was  the  method  which  David  purfued : 
and  God  fo  far  regarded  his  penitence,  that  his  ini,- 
quity  rofe  not  againft  him  to  his  final  condemna- 
tion. Yet  his  defedlion  had  been  fo  great,  and  of 
fo  long  continuance,  that  infinite  goodnefs  faw  it 
Ijeceflary  to  punifh  him  ip  this  world  i  ;ind  tp  pu- 


C74  Ohfervattom  on  'David'' i  Dif.  IV. 

yiifli  him  in  fuch  a  way,  as  that  the  pride  of  his 
heart  fliould  be  effediually  humbled,  and  his  fool- 
ifh  confidence  in  a  numerous  hoft  brought  utterly 
to  nothing. 

This  is  the  fecond  inftance  which  the  hiHory  of 
David  prefents  to  us  of  God's  dealing  with  him  in 
this  manner.    Againft  Uriah  David  finned  greatly, 
and  continued  long  in  his  iniquity — a  whole  year, 
without  compundion.    God  then  fent  Nathan  the 
prophet  to  him,  at  that  time  his  feer.     By  an  art- 
ful parable  of  the  poor  man  and  his  ewe  lamb,  Na- 
than brought  David  to  condemn  himfelf  with  his 
own  mouth:  "  As  the  Lord  liveth,"  faid  David, 
*'  the  man  that  hath  done  this  thing" — hath  violent- 
ly taken  from  the  poor  man  his  folitary  ewe  lamb — 
■'  fhall  furely  die.     And  he  fliall  reftore  the  lamb 
four-fold,  becaufe  he  did  this  thing,  and  becaufe 
he  had  no  pity.''     "  Thou  art  the  man,"  replied 
the  holy  Prophet;  *^  thou  haft  killed  Uriah  the 
Hittite  with. the  fword,  and  haft  taken  his  wife  to 
be  thy  wife.      Now,   therefore,   the  fword    fhall 
never  depart  from  thine  houfe.    Behold,"  faith  the 
Lord,  *'  I  will  raife  up  evil  againft  thee  out  of  thine 
own  houfe,  and  I  will  take  thy  wives  before  thine 
eyes,   and  give  them  unto   thy  neighbour."     % 
'Sam.  xii. 

So  dreadful  a  declaration  had  its  full  effedt  on 
the  offender.  His  heart  felt  its  force :  it  felt  alfo 
the  horrible  guiph  of  perdition  into  which  it  had 
fallen.  Deeply  humbled  by  penitence  and  a  fenfe 
of  guilt,  his  lips  refufed  not  to  utter  the  bitter  com- 
pundion  which  opprefled  his  foul :  "  I  have  fmned 


Part  II.  itumbeiin^  thi  PeopU,  X75 

a<yain(l  the  Lord,"  was  the  Ihort,  pathetic  confef- 
fion  he  made  to  the  Prophet.  "  It'  we  confels  our 
fin?,  God  15  foithful  and  juft  to  forgive  us  our 
fins."  "  The  Lord  alio  hath  put  away  thy  fin; 
thou  fhalt  not  die,"  was  the  gracious  anfwer  of 
confolation,  which  the  mercy  of  God,  by  the 
mouth  of  his  Prophet,  vouchfafcd  unto  him.* 

*'  Thou  ihalt  not  die,"  God  had  faid.  Grate- 
ful are  the  words  of  mercy.  Grateful  to  the  peni- 
tent heart  is  the  forgiveneis  of  God.  The  previous 
threat,  however,  remained  in  its  full  force.  Bitter 
is  the  cup  of  vengeance;  but  the  cup  of  vengeance 
is  oftentimes  the  cup  of  mercy;  and  the  fame 
mercy  which  forgave  David's  fin,  obliged  him  to 
drink,  deeply  of  the  wrath  of  God,  in  the  rebellion, 
Ihamelefs  condud,  and  death  of  his  fon  Abfalom, 
whom  he  tenderly  loved ;  in  the  abufe  of  his  daugh- 
ter Tamar ;  in  the  vile  behaviour  and  death  of  his 
fon  Ammon ;  and  in  the  attempted  ufurpation  of 
his  fon  Adonijah,  which  ended,  at  laft,  in  the  death 
of  violence  alio. 

It  is,  indeed,  of  the  mercy  of  God  that  he  cor- 
reds  finners  in  this  life,  and  does  not  treafure  up 
their  iniquities  againll  the  day  of  wrath,  when  he 
will  render  to  every  man  according  to  his  deeds. 
Thus  God  in  mercy  dealt  with  David :  and  as  his 
mercy  was  not  confined  to  David,  but  is  extended 
over  all  his  works,  we  have  every  reafon  to  believe 
that  he  deals  thus  mercifully  with  us  alio. 

That  we  need  the  corredion  of  God,  and  de- 

*  On  this  occafion,  it  is  fuppofcd,  David  wrote  the  Jift  PfaLii. 


i^6  Obfer-v'ations  otilDavi£s         Dif.  IV* 

ferv6  't$ie  chaftirement  of  his  fatherly  hand,  there 
can  be  no  doubt.  And  though  I  would  not  en^^ 
courage  the  opinion,  that  all  the  calamities  and 
misfortunes  which  happen  to  men  are  judgments 
upon  them  for  their  fins,  yet  no  mortal  can  be  fure 
that  none  of  them  are  fo.  All  the  evils  we  endure* 
all  the  evils  of  nature,  are  the  confequences  of  iin* 
No  one,  therefore,  can  tell,  but  that  the  lolTes,  and 
iicknelTes,  and  accideiits  that  befall  him,  are  cor- 
re(ftions  from  God,  to  bring  him  to  repentance  and 
a  better  mind,  that  he  may  not  be  condemned  with 
the  evil  world. 

It  certainly  would  do  us  no  harm,  to  confider  in 
this  light  whatever  perfonaily  happened  to  our- 
felves,  without  extending  the  fame  opinion  to 
others.  As  difpenfations  of  God's  providence  to 
us,  we  certainly  mufb  confider  them,  and  we  ought 
to  regard  them,  as  calls  from  him  to  "  confider  our 
ways" — to  "  break  off  our  fms"  by  repentance — 
to  abate  the  pride  of  our  hearts- — to  abandon  our 
confidence  in  worldly  profperity — to  turn  to  him 
in  holinefs  of  life — to  devote  ourfelves  to  him,  and 
to  make  him  the  hope  of  our  heart,  and  the  confi- 
dence of  our  life  forever. 

The  meffage  of  the  Prophet  had  thrown  the  pe- 
nitent Monarch  into  deep  diflrefs,  and  that  was 
not  a  little  increafed  by  the  propofal  he  had  made. 
Hard  was  the  alternative  to  choofe  between  a  long 
famine,  a  difaftrous  war,  or  a  mortal  peftilence — 
the  "  three  fore  judgments"  of  God.  How  fliould 
a  king  who  loved  his  people  determine  which  to 
take? 


Part  II.  numbering  the  People,  177 

That  the  weight  of  either  of  thcfc^judgments 
would  fall  on  the  people,  is  evident ;  and  that  it 
would  do  fo,  was  probably  the  fource  of  David's 
diflrefs.  It  looked  as  though  he  fingly  had  pulled 
down  the  wrath  of  God  upon  an  unoffending  na- 
tion. But  let  us  not  judge  haftily.  God  is  juft, 
indeed,  to  puuilli  finners :  he  is  juft,  alio,  to  fpare 
the  innocent. 

Had  the  Ifraelites  been  innocent,  their  inno- 
cence, no  doubt,  would  have  been  a  fhield  of  pro- 
tedlion  to  them.  Had  David  been  the  only  guilty 
perlon,  his  punifhment  would  have  fallen  individu- 
ally on  his  own  head.  That  they  were  not  inno- 
cent, but  had  been  partakers  in  David's  crime,  ap- 
pears from  their  being  made  partakers  in  his  ca- 
lamity. 

Let  us  remember  that  they  v/ere  men  like  our- 
felves,  fubjecft  to  the  fame  tempers  and  paffions  that 
we  are :  that  having  lived  long  under  a  prudent 
and  vvarhke  monarch,  who  had  extended  their  do- 
minion over  all  their  neighbours,  and  enriched 
their  country  by  conqueft  and  by  commerce,  their 
hearts  were  lifted  up  with  the  pride  of  national 
prof^")erity,  and  they  vainly  confidered  great  armies 
of  difciplined  men  as  the  glory  of  their  king,  the 
foundation  of  their  happinefs,  and  the  fecureft  de- 
fence of  their  country. 

Nor  let  it  feem  firange  that,  under  their  circum- 
flances,  they  Ihould  fail  into  thole  evil  habits  which 
I  formerly  mentioned — luxury  and  intemperance, 
injuftice  and  oppreihon,  covctoufncfs  or  the  love  of 
money,  forgetfulncfs  of  God  and  diiregard  of  reli- 
Aa 


lyS  Obfervations  on  David's  Dif.  IVV 

gion.  Thefe  are  the  crimes  to  which  national 
profperity  fo  furely  leadeth,  that  no  nation  ever 
rofe  to  any  high  degree  of  power  or  wealth,  with- 
out being  tainted  and  corrupted  by  them. 

They  probably  had  looked  on  their  late  civil 
commotions  as  the  mere  effed:  of  Abfalom's  ambi- 
tion; and  on  the  late  famine  which  diflrefled'their 
country,  as  the  particular  punifhment  of  Saul's 
wickednefs  in  deftroying  the  Gibeonites;  but  on 
neither  as  the  chaflifement  of  God  for  their  fins ; 
and  yet  no  good  reafon  can  be  affigned,  why  they 
fhould  fufFer  famine  for  Saul's  crime,  after  he  was 
dead,  unlefs  their  fins,  as  well  as  his,  had  called 
the  vengeance  of  heaven  on  them. 

Continuing  unreclaimed,  it  became  neceflary 
that  the  divine  goodnefs  fliould  continue  its  correct 
tion,  and  fend  other  judgments,  more  fevere  and 
more  deitru6live,  till  they  perceived  and  reverenced 
the  hand  from  which  they  came,  and  were  brought 
to  repentance  and  amendment  of  life. 

The  perplexity  into  which  David  was  thrown 
by  the  offer  made  to  him  by  the  Prophet,  broke 
out  in  the  mofb  aifeding  exclamation — "  I  am  in 
a  great  ftrait" — I  know  not  which  to  choofe ;  for, 
choofe  which  I  will,  the  confequence  will  be  moffc 
dreadful.  A  due  fenfe  of  God's  mercy  fortunately 
interpofed,  and  determined  his  choice :  "  Let  us 
fall  now  into  the  hand  of  the  Lord,  for  his  mercy 
is  great,  and  let  me  not  fall  into  the  hand  of  man.'* 

In  this  determination,  David  feems  to  have  left 
it  entirely  with  God,  to  vifit  him  either  with  fa- 
mine or  peftilence ;  for  he  deprecates  neither  of 


Part  II.  mmberiu^  the  People.  179 

them,  but  earneftly  begs  that  he  might  "  not  fall 
into  the  hand  of  man" — under  the  power  of  his 
enemies;  to  flee  three  months  before  them,  while 
they  purfued. 

The  reafon  he  affigns  is  both  a  rehgious  and  a 
prudent  one ;  the  Lord's  "  mercies  are  great,"  and 
he  beheved,  that  in  the  midft  of  his  judgment  he 
would  remember  his  mercy.  But  from  men,  from 
the  neighbouring  nations,  no  mercy  could  be  ex- 
pelled, Ihould  he  become  expofed  to  their  malice, 
or  fubjefted  to  their  power.  Their  countries  had 
been  overrun,  their  fortified  cities  demolifhed  by 
his  vidlorious  armies.  Eagerly  would  they  feize 
the  opportunity  of  fatiating  their  revenge,  and  re- 
turning that  havock  and  defolation  on  Ifrael  which 
they  had  experienced  from  them. 

Belides;  to  a  king  and  a  conqueror,  nothing 
tould  be  more  humiliating  than  to  flee  before  an 
eAemy  whom  he  had  often  vanquiflied ;  to  be  chafi 
ed  by  thofe  whom  he  ufed  to  purfue ;  to  receive 
the  law  of  conqueft  from  thofe  nations  on  whom  he 
had  formerly  impofcd  the  yoke  of  fubjeclion. 

To  this  mortification,  the  confideration  of  ano- 
ther circumflance  of  no  fmall  importance  mufl  be 
added — the  diminution  of  military  ftrength  which 
muft  happen  in  the  flaughter  of  a  three  month's 
purfuit — the  ravaging  of  the  country — the  capti- 
vity of  the  people — and  the  demolition  of  fortified 
cities. 

Whatever  may  be  thought  of  the  phantom  of 
jnilitary  gloiy,  thefe  are  real  and  diflrefling  evils. 


^'%T>  OI?fervations  on  DavitTs         Dif.  IV". 

from  which  the  country  would  not  recover,  but  by 
time,  and  care,  and  expenfe.  And  as  to  the  fecu- 
rity  of  large  and  difcipHned  armies,  much  would 
that  be  leiTened  by  their  reduction,  and  more  by 
the  dejedlion  of  fpirits  which  muft  enfue  from  fo 
long  and  defolating  a  calamity.  How  would  thofc 
men  who  were  left  ever  recover  their  military  con- 
fidence, or  dare  to  look  an  enemy  in  the  face  from 
whom  they  had  fhamefuUy  fled  ? 

Prudently,  therefore,  as  well  as  pioufly,  did  Da- 
vid determ^ine,  when  he  committed  himfelf  and  his 
people  to  the  correction  of  God's  own  hand,  rather 
than  endure  the  unrelenting  malice  of  enraged  and 
vidorious  enemies.  God,  he  knew,  would  corre6t 
not  to  deftroy,  but  to  reform  ;  and  though  he  pu- 
nlih  for  a  time,  he  would  "  turn  at  the  laft,  and 
be  2;raciGus  unto  his  fervants." 

Be  this  our  comfort  in  all  our  diflrefles ;  in  all 
the  afflidlive  difpenfations  of  God's  providence — 
that  his  mercies  are  great — that  he  does  not  wil- 
lingly afflifl:  the  children  of  men — that  though  his 
goodnefs  may  fee  it  necelfary  to  corred:  them  for 
their  fins  in  this  life,  it  is  not  to  deftroy  but  to  re- 
claim them,  by  taking  off  their  confidence  from 
this  world,  and  fixing  it  on  himfelf,  who  alone  is 
able  to  preferve  them  from,  the  diftrelTes  of  this 
life,  and  from  the  ever-during  anguifh  of  fm  and 
guilt  in  the  life  to  come. 

Let  us,  then,  place  our  confidence  where  it  is 
due  i  and,  renouncing  all  dependence  for  happinefs 
pn  the  world,  its  riches,  its  pleafures,  its  power. 


part  II.  iiumhering  the  People,  l8i 

its  hlghcfl:  and  mod  profperous  ftatc,  let  us  look 
to  him  who  made  usj  in  whom  we  live;  from 
whom  we  receive  all  that  we  enjoy ;  in  whofe  hand 
is  the  management  of  all  things,  the  difi)oral  of  all 

events  in  time  and  in  eternity — God  Almio^hty 

the  only  and  all-gracious  iburce  of  happinefs  to  all 
his  creatures. 


ttJ0^ 


DISCOURSE  IV. 


TART  THE  THIRD. 


OBSERVATIONS  ON  DAVID's  NUMBER- 
ING  THE  PEOPLE. 


2  Sam.  xxiv.  15.  So  the  Lord fent  a  pejiilence  upon 
IJrael^  from  the  morning  even  to  the  time  appointed-, 
and  there  died  of  the  people  from  Dan  to  Beer-fJie^^ 
ba,  feventy  thoujand  men. 


D 


'AVID  had  no  fooner  made  his  determination 
to  Gad,  by  requefting  to  "  fall  into  the  hand  of 
the  Lord,  and  not  into  the  hand  of  man,"  than 
God,  in  whofe  hand  are  the  ilTues  of  life  and  death, 
of  ficknefs  and  health,  fent  a  peftilence  on  Ifrael, 
through  their  whole  countrj'-,  from  one  extremity 
to  the  other:  and  fo  fevere  and  mortal  was  the 
difeafe,  that  it  killed,  in  a  few  hours,  feventy  thou- 
fand  men.  That  the  peftilence  began  the  very 
morning  on  which  Gad  came  to  David,  and  im- 
mediately on  David's  making  his  election  of  one 
of  the  three  judgments  which  the  meffage  of  the 
Prophet  had  offered  to  his  choice,  is  evident :  but 
how  long  it  continued  doth  not  fo  certainly  appear- 


Part  III.  Ohfervations,  ^c, '  183 

According  to  our  Bible,  "  the  time  appointed'" 
for  its  continuance  Icems  to  be  three,  days j  and 
yet  there  is,  from  the  hiftory  itlclf,  ftrong  realbn  to 
fuppofe  it  did  not  continue  one  fixth  part  of  that 
time.  For  if  we  look  to  the  hiftory,  no  night  will 
appear  to  have  intervened,  from  the  delivery  of  the 
meffage  of  the  Prophet,  to  the  making  of  the 
atonement  at  the  threlhing-floor  of  Araunah — 
all  feems  to  have  been  traniacted  by  the  light  of 
one  day. 

When  David  chofe  to  fall  into  the  hand  of  God, 
and  not  into  the  hand  of  man,  it  was  becaufe  the 
Lord's  "  mercies  are  great."     Had  the  peftilence 
continued  the  whole  term  of  three  days,  there  would 
have  been  nothing  in  the  event  to  anfwer  the  ftrong 
faith  and  confidence  which  David  placed  in   the 
mercy  of  God.      For   though  God   might  have 
been  merciful  in  not  inflidting  more  judgments,  or 
feverer  ones,  or  in  limiting  the  continuance  of  the 
peftilence  to  three  days,  there  would  have  been  no 
mercy  ihown  in  mitigating  the  fentence  denounced ; 
and  yet  that  was  evidently  the  mercy  in  which  Da- 
vid confided.     "  The   Lord's  mercies,"   faid  he, 
"  arc  great,  and,  therefore,  he  trufted  he  would 
not  extend  the  execution  of  the  dreadful  punilh- 
ment  to  its  utmoft  limit :  and   fo  firm  a  faith,  fo 
implicit  a  confidence  in  the  mercy  of  God,  iurely 
found  fome  return  from  infinite  goodnei's. 

We  are  informed  by  the  hiftory,  that  when  the 
Angel,  who  executed  the  divine  decree,  ftretched 
out  his  hand  over  Jeruialem,  to  fmite  it  with  the 
peftilence,  "  the  Lord  repented  him  of  the  evil. 


1 84  Ohfervattons  on  David's  Dlf.  IV* 

and  faid  to  the  Angel  that  deflroyed  the  people,  it 
is  enough :  flay  now  thine  hand."  Had  the 
plague  continued  three  days,  it  would  have  run  its 
fiill  courfe,  and  could  not,  with  any  propriety,  have 
been  faid  to  have  been  ^f^^jv^^;  nor  could  it  have 
been  faid,  that  "  the  Lord  repented  of  the  evil,'* 
if  the  full  term  of  time  allotted  to  that  evil  was 
fulfilled  in  the  execution  of  it. 

To  folve  this  apparent  difficulty,  the  Hebrew 
critics  have  obferved,  that  the  word  which  we  have 
tranflated,  "  the  time  appointed,"  is  often  ufed  in 
the  Hebrew  Bible  to  exprefs,  the  lime  appointed  for 
their  religious  ajfemblies.  They,  therefore,  under- 
fiand,  that  the  plague  continued  from  the  morn- 
ing to  the  time  appointed  for  offering  the  evening  fa- 
crifice — the  ninth  hour  of  the  day,  according  to  the 
Jewiih  reckoning,  anfwering  to  our  three  o'clock 
in  the  afternoon.  So  that  the  peftilence  was,  by 
the  mercy  of  God,  flayed  about  the  middle  of  the 
afternoon  of  the  fame  day  on  which  it  began. 

If  we  fuppofe  Gad  to  have  attended  on  David 
at  eight  o'clock  in  the  morning,  it  is  probably  as 
early  as  the  ceremony  of  a  court  would  permit : 
one  hour  may  be  allowed  for  his  conference  with 
the  king;  and  then  the  plague  'oegan  at  nine: 
from  nine  to  three  o'clock  in  the  afternoon  are  fix 
hours.  Or,  if  an  earlier  hour,  fix  in  the  morning, 
be  allotted  for  Gad's  attendance,  or  for  the  begin- 
ning of  the  plague,  there  will  be  but  nine  hours 
till  it  ceafed. — Fully,  therefore,  did  the  event  juf- 
tify  the  pious  faith  and  holy  confidence  of  David» 


Part  III.  Kumhring  the  People.  185 

when  he  fald,  *'  Let  us  fall  now  into  the  hand  of 
the  Lord,  for  his  mercies  are  great." 

I  know  nothing  that  can  reafonably  be  objected 
to  this  interpretacion,  unlefs  it"  be  drawn  from  what 
is  faid  of  God's  repentin?.  Should  it  be  thought 
to  afcribe  levity  of  will  to  Almighty  God,  and  that 
to  change  the  decree  he  had  once  made,  through 
pity  and  an  unwillingnefs  to  fee  men  fuffer  under 
the  infficlion  of  thole  judgments  whix:h  his  wifdom 
and  ooodnefs  had  determined  to  be  beffc  for  them. 

o 

argued  weaknefs  in  the  divine  nature;  1  beg  that 
what  was  faid  concerning  the  purpofe  of  God  when 
he  inflicts  puniHiment  on  fmners  in  this  world> 
hiay  be  brought  to  remembrance — God  puniflieth, 
not  to  deftroy,  but  to  reform. 

If,  indeed,  he  Ihould  fee  that  no  chaflifemcnt 
would  produce  amendment,  but  would  harden  in- 
fbead  of  reclaiming,  it  ought  to  be  no  wonder,  if 
the  fentence  of  exciiion  ihould  pafs  againft  the 
guilty  perfon  or  nation.  For  why  fhould  God 
continue  to  corrcft,  if  corredion  do  no  good? 
Why  punifli,  if  punilhment  only  harden  the  heart 
in  iniquity,  and  enhance  guilt } 

The  judgments  of  God  in  this  world  (and  with 
them  only  are  we  at  prefent  concerned)  are  intended 
to  fupport  his  moral  government;  to  convince  the 
inhabitants  of  the  earth  that  he  is  the  Maker,  the 
Preferver,  the  Governor  of  all  things — the  Lord 
God  Almighty — the  only  objeil  of  adoration,  the 
only  fource  of  happincfs;  and  alfo  to  vindicate  the 
juftice,  and  equity,  and  rnercy  of  all  his  ways  to 
man. 

Bb 


2  86  Obfervations  on  David's  Dif.  IV.  ■ 

Suppofe,  now,  the  judgments  of  his  providence 
to  have  no  eifed:  in  reforming  an  obftinately  impe- 
nitent perfon  or  nation ;  fuppofe  further,  that  he 
fees  they  never  will  have  fuch  an  efFeft :  why 
fhould  not  that  perfon  or  nation  be  cut  off?  why 
Ihould  they  be  left  to  corrupt  others,  and  bring 
reproach  on  the  juftice  and  government  of  God  ? 
What  reafon  can  be  given,  why  he  who  is  the  Lord 
o^  life  and  death,  fliould  not  remove  them  from 
the  earth,  in  fuch  manner,  and  by  fuchlneans,  as 
in  his  wifdom  he  fees  beft  calculated  to  anfwer  the 
gracious  intentions  of  his  goodnefs  to  the  works 
of  his  hands  ? 

"  Why  fhould  you  be  flricken  any  more  ?"  faid 
Ifaiah,  in  an  after  period,  to  the  nation  of  Judah ; 
"  you  will  revolt  more  and  more :  the  whole  head 
is  fick  and  the  whole  heart  faint."  No  good  prin- 
ciple, it  feems,  was  left  by  which  to  mend  them ; 
no  fcnfe  of  duty  to  God  on  which  his  judgments 
could  operate  to  xcioxrfi  them;  no  fentiment  of 
piety,  no  wifh  of  hoiinefs  remaining,  on  which  the 
divine  and  almighty  Spirit  of  God  could  lay  hold, 
to  bring  them  to  repentance  and  a  better  mind — 
"  From  the  fole  of  the  foot  even  unto  the  head, 
there  was  no  foundnefs,"  nothing  but  the  incurable 
*'  wounds,  and  bruifes,  and  putrefying  fores"  of 
fin  and  impenitency. 

That  this  was  the  cafe  of  Pharaoh,  the  obdurate 
king  of  Egypt,  we  know  from  his  hiftory.  The 
more  he  was  correded,  the  more  he  revolted ;  the 
more  he  was  punifhed,  the  more  he  refufed  correc- 
tion, till  deftrudion  fwept  him  away.     Such,  alfo. 


Part  III.  ntimheiing  the  Peofle,  187 

was  the  cafe  of  the  inhabitants  of  Canaan  whom 
the  armies  of  Ifrael  drove  from  their  country.  The 
meafure  of  their  iniquity  was  full:  they  were  ripe 
for  deftrudlion,  when  the  vengeance  of  God  was 
executed  on  them  by  the  arm  of  Jofhua.  And 
fuch,  at  laft,  was  the  cafe  of  unhappy  Jerufalem. 

Ever  ready  was  God  to  blefs  and  proteft  his  be- 
loved Ifrael,  to  flrengthcn  them  in  profperity,  to 
build  them  up  in  happinefsj  but  they  renounced 
that  virtue  and  piety,  they  rejected  that  religion 
and  fear  of  God,  on  which  alone  happinefs  can  be 
built.  They  refufed  correction ;  they  hated  to  be 
reformed ;  they  became  irreclaimably  hardened  in 
fin;  and  the  fentence  of  God  pafled  againft  them, 
"O  Jerufalem!  Jerufalem!"  cried  the  meek  and 
gracious  Saviour  of  the  world,  ^'  how  often  would 
I  have  gathered  thy  children  together,  even  as  a  hen 
gatheceth  her  chickens  under  her  wings,  and  ye 
would  not  I  Behold,  your  houfe  is  left  unto  you 
defolate." — And  dcfolate  was  it  made  by  the  Ro- 
man armies.  Wherever  the  Jews  were,  there  the 
eagles  gathered  together,  and  flocked  round  them, 
and  preyed  upon  them,  till  they  were  utterly 
confumed. 

Nor  mufl  we  think  that  any  thing  fingular  hap- 
pened to  the  Jews  or  old  Canaanites.  Similar 
judgments  of  God  put  an  end  to  the  empire  and 
power  of  the  Babylonians,  AfTyrians,  Tyrians,  Car- 
thaginians, and  many  other  old  and  later  nations; 
and,  at  laft,  to  the  all-conquering  Romans,  to 
whom  moft  of  the  nations  of  the  European  and 
Afiatic  world  have  fucceeded. 


1 88  ObfervatidHS  on  David's  Dif.  IV. 

God  is  the  fame  yeilerday,  to-day,  and  for  ever. 
His  nature  changeth  not,  nor  do  the  maxims  of 
his  government  alter.  He  is  ftill  the  fovereigii 
Ruler  of  the  univerfe,  and  ftill  his  judgments  are 
m  all  the  earth.  If  the  modern  nations  of  the 
world  follow  the  vices  of  antiquity,  and  tread  in 
the  fteps  of  their  enormous  corruption,  abandoned 
principles,  and  profligacy  of  manners,  they  muft 
partake  in  their  punilhment  alfo — "  except  they 
repent,  they  fhall  all  likewife  periih." 

Bat  when  the  chaftifements  of  God  anfwer  the 
purpofe  for  which  they  were  fent,  by  producing  re- 
pentance, and  fuch  amendment  of  life  as  God  will 
accept,  their  end  is  accomplifhed :  of  courfe  they 
will  ceafe;  for  fhould  they  continue,  they  would 
no  longer  be  punifhnient  j  they  would  become  cru- 
elty. 

That  the  peftilence  which  God  fent  on  the  If- 
raelites  did  produce  its  proper  effeft — did  bring 
both  David  and  his  people  to  a  true  and  penitent 
fenfe  of  their  wickednefs  and  guilt  before  God,  wc 
have  a  right  to  conclude  from  the  event — "  God 
repented  him  of  the  evil,  and  faid  to  the  Angel 
that  deftroyed  the  people,  it  is  enough;  ftay  now 
thine  hand."  The  end  of  the  peftilence  was  an- 
fvvered.  With  penitence  and  humility,  with  weep- 
ing and  mourning,  they  bewailed  and  renounced 
their  fins,  and  turned  unto  the  God  of  their  falva- 
tion. 

But  there  is  more  than  the  bare  event  on  which 
to  build  this  opinion. 

When  David  received  the  meffage  of  Gad,  he 


Part  ni.  numbering  the  People.  189 

became  fenfible  of  his  fin  in  numbering  the  people, 
and  deeply  penitent  on  account  of  it.  We  fliall 
do  no  violence  to  the  nature  of  God,  nor  brins 
any  charge  againft  the  juftice  of  his  government, 
by  fuppofing  that,  if  David  had  been  the  only  per- 
fon  concerned,  his  fin,  upon  his  fincere  repentance, 
would  have  been  paflTed  over  without  punifhment. 
And,  in  truth,  we  do  not  find  that  the  judgment 
of  the  peftilencc  fell  particularly  on  him  or  any  of 
his  family.  But  David  was  a  public  perfon — the 
head  of  his  people.  They  had  finned,  and  the  an- 
ger of  the  Lord  was  kindled  againft  them.  It  was, 
therefore,  neceflary  they  fhould  be  brought  to  re- 
pentance— reclaimed  from  their  evil  ways  to  a  fenfe 
of  their  duty  J  and,  in  their  fuffering,  David  fuf- 
fered  alfo. 

Whether  we  fiippofe  that  Gad  left  David  after 
his  conference,  or,  as  feems  to  be  mod  probable, 
continued  with  him,  there  can  be  no  doubt  that 
the  compunftion  of  heart  his  mefi^ige  had  excited, 
remained  (Irong  upon  him — fo  ftrong,  that  he  ap- 
pears to  have  aflembled  the  Elders  of  the  people — 
the  Sanhedrim  probably  of  Jerufalem— and  to  have 
clothed  them,  with  himfelf,  in  fackcloth,  to  depre- 
cate the  threatened  vengeance  of  God. 

For,  the  next  circumftance  recorded  is  the  vi- 
fible  appearance  of  an  Angel  in  the  middle  region 
between  the  heaven  and  the  earth,  having  a  drawn 
fword  in  his  hand  fi:retched  over  Jerufalcm,  to  finite 
it  with  the  peftilence.  When  "  David  and  the 
Elders  of  Ifrael,  who  were  clothed  in  fackcloth,'* 
in  token  of  their  deep  humility  and  contrition  for 


^go  Ohfervaticns  on  David's  Dif.  IV. 

their  fins,  faw  the  Angel,  they  "  fell  on  their  faces." 
I  Chion.  xxi.  i6. 

Here  is  every  appearance  of  holy  fear,  firm  trufl, 
humble  fefignation,  and  unfeigned  repentance,  both 
on  the  part  of  David  and  of  the  Elders,  that  poffi- 
bly  could  be  fhown.  It  was  fuch  as  God  was  pleafed 
to  accept,  and  to  flop  the  progrefs  of  the  deflroy- 
ing  Angel.  Not  that  God  had  changed  his  pur- 
pofe— His  purpofe  was  to  reform,  and  bring  home 
to  himfelf  the  nation  of  Ifrael,  which  had,  like  lofl 
Hieep,  erred  and  flrayed  from  him.  But  the  na- 
tion had  changed  its  ftate,  and  the  purpofe  of 
God  was  accomplifhed  in  their  repentance. 

One  circumflance  of  David's  condud,  noted  in 
facred  hiflory,  is  particularly  afife6ling.  When  he 
faw  the  Angel  in  the  act  of  fmiting  Jerufalem,  be- 
ing confcious  that  the  people,  through  the  coun- 
try, were  momently  falling  by  premature  death 
infiidled  by  the  vengeance  of  God,  the  thought  that 
they  fuffered  through  his  fault  rufhed  on  his  mind, 
and  pierced  his  heart  with  unutterable  grief.  Like 
a  good  man,  the  father  as  well  as  the  king  of  his 
people,  he  confiders  himfelf  not  as  the  partner  of 
their  wickednefs,  but  as  the  only  offender.  To 
God,  in  whom  he  trufled  that  he  would  mitigate 
the  fentence  he  had  pronounced,  he  addrefTed  the 
fentiments  of  his  contrite  heart :  "  Lo,  I  have  fin- 
ned, and  I  have  done  wickedly."  I  commanded 
the  people  to  be  numbered :  "  but  thefe  (heep, 
what  have  they  done  ?"  Few,  if  any  of  them,  were 
concerned  in  that  fatal  bufmefs.  "  Let  thine 
hand,"  O  Lord,  "  I  pray  thee,  be  againfl  me,  and 


Part  III.  numbering  the  People.  T91 

^ainft  my  father's  houfei"  but  not  againft  thy 
people. 

Nothing  can  give  greater  pain  to  a  religious 
mind,  than  the  confcioufneis  of  having  led  others 
into  fin :  the  deepeft  contrition,  the  bittereft  for- 
row,  will  ever  attend  the  full  fenfe  of  it.  But  when 
this  mortifying  recollcflion  comes  home  to  a  per- 
fon  in  high  office,  a  king,  a  governor,  a  ruler,  a 
diredor  of  the  people,  to  any  one  who  ought  to  be 
an  example  of  goodnefs  to  others,  double  will  be 
the  portion  of  its  bitternefs. 

Judge,  therefore,  of  the  pangs  of  David's  heart, 
how  fliarp,  how  fevere,  how  humiliating  they  muft 
have  been.  Inflead  of  checking  the  licentioufnels 
of  his  people,  and  reflrlining  them  within  that  line 
which  their  holy  religion  marked  out  for  them,  he 
had  fet  them  the  example  of  pride  and  felf-confi- 
dence.  Inflead  of  fetting  before  them  a  pattern 
of  temperance,  fobriety,  and  felf-denial,  he  had 
carelefTly  left  them  to  riot,  after  his  example,  in 
the  fenfuality  of  luxury  and  diffipation.  Inflead  of 
teaching  them  dependence  on  God  for  proteclion 
and  fafety,  he  had  led  them  to  rely  on  the  military 
character  of  their  king,  and  to  trufl  to  the  num- 
ber and  valour  of  his  armed  men. 

Of  thefe  circumflances  David  muft  have  been 
confcious ;  and,  when  he  faw  the  people  fall  by  the 
wrath  of  God,  in  a  peftllential  difeafe — a  difeafe 
brought  inftantly  on  them  by  the  pride  and  vanity 
of  his  own  heart  j  that  confcioufncfs  pierced  his 
mind  with  pangs  too  great  for  utterance,  and  al- 
noft  too  great  for  mortality  to  bear. 


192,  Obfervations  on  David's  Dif.  IV» 

He  knew — what  every  obferver  of  the  flate  of 
*^uman  fociety  muft  know — how  great  the  influ- 
ence is,  how  widely  extended  the  example  of  men 
eminent  in  flation  or  charafter :  that  their  fenti- 
ments  would  be  adopted,  their  manners  imitated, 
their  conduct  in  life  copied,  and  followed  by  thofe 
who  were  able,  and  by  many  who  were  unable  to 
bear  the  expence :  that  no  human  wifdom  or  fore- 
light  could  reach  the  extent  of  the  operation  of 
fuch  a  power,  or  fee  where  its  effefts  would  ceafe : 
that,  let  the  example  be  fuch  as  coincided  with  the 
corrupt  paffions  and  tempers  of  human  nature,  it 
would  defcend  from  rank  to  rank  among  the  peo- 
ple, till  the  whole  community  was  corrupted  and 
debauched  by  it. 

Such  refleftions  muft  have  occurred  to  David : 
and  as  he  knew  his  own  example  had  not,  in  all 
inftances,  been  fuch  as  became  his  ftation  and  cha- 
racter, either  as  a  king,  or  a  fervant  and  prophet  of 
God,  they  muft  have  added  greatly  to  the  anguifh 
of  his  mind  for  his  foul  offence.  He  now  faw  evi- 
dently the  truth  of  a  pofition,  which  he  probably 
had  ever  owned  in  theory,  though  he  had  not  al- 
ways regulated  his  practice  by  it — that  great  fins,, 
in  which  we  long  continue  without  repentance, 
will  not  fail  to  bring  the  judgments  of  God  upon 
the  guilty. — This  he  faw,  and  this  he  felt. 

Be  this  a  caution  to  all  men,  not  to  let  their  in- 
fluence and  example  be  a  fnare  to  others,  and  lead 
them  into  fin;  left  the  bitternefs  of  David's  re- 
pentaiice,  if  not  the  weight  of  his  punifliment, 
become  theirs.     We  are  not  kings  nor  governors; 


Part  III.  numbering  the  People,  193 

but  every  man  has  fome  degree  of  authority  or  in- 
fluence. Be  that  authority  and  influence  employed 
to  reftrain  hcentioulnefs  and  vice,  to  enforce  the 
prav5tice  of  virtue,  to  recommend  the  duties  of  rc- 
hgion  to  all  with  whom  they  converfe.  They  will 
thereby  efcape  the  horrid  guilt  of  leading  others 
into  fin,  fecure  to  themfelves  the  confcious  appro- 
bation of  their  own  hearts,  and  have  the  approba- 
tion and  favour  of  God  for  their  reward. 

The  hiflory  informs  us,  that  there  died  in  this 
pefhilence  feventy  thoufand  men. 

Remarkable  was  the  procedure  of  divine  juftice 
in  this  matter,  and  highly  worthy  of  our  moft  ferr- 
ous regard  :_and  happy  will  it  be  for  us,  if  it  mak« 
fo  deep  an  imprefTion  on  us,  as  to  regulate  our  prac- 
tice through  life.  David  prided  himfelf  in  the 
number  of  armed  men  he  could  bring  into  the  field : 
on  them  he  placed  his  confidence ;  and  that  ill- 
placed  confidence  feduced  his  heart  from  God« 
And,  behold,  of  thofe  very  men  on  whofe  num- 
ber and  valour  he  relied  for  protection  3  who,  he 
hoped,  would  be  ample  fecurity  againfl  all  his  ene- 
mies; feventy  thoufand  are,  in  a  few  hours,  fwept 
away  by  the  blafl  of  God's  difplealure. — Vain  are  all 
dependencies  when  God  is  not  with  us — idle  are 
all  expectations  that  are  not  derived  from  his  power 
and  goodnefs. 

Nor  is  this  true  in  military  affairs  alone,  or  in 
the  concerns  of  kingdoms  and  Hates.  It  is  equally 
true  in  all  the  bulinefles  and  occupations  of  life. 
When  we  marnage  them  according  to  the  will  of 
God,  and  in  humble  dependence  on  his  goodnefs, 
Cc 


1 94  Ohfervations  on  David's  Dif.  IV. 

they  are  in  a  right  train,  and  we  may  cheerfully 
hope  for  his  favour  and  prote6tion.  But  if  we 
leave  him  out  of  the  account,  and  truft  to  the  crea*  ^ 
tures  of  his  hand,  to  the  exertions  of  our  own 
llrength,  or  contrivances  of  our  own  wifdom  for 
happinefs,  or  fecurity  againfl  the  evils  of  life,  wc 
do  juft  what  David  did  when  he  numbered  the 
people. 

And  mercifiiily  would  God  deal  with  us,  if  he 
reclaim  us  to  our  duty  by  trouble  and  affliftion; 
if  he  bring  us  home  to  himfelf  by  pain  and  forrow, 
if,  to  convince  us  of  our  dependence  on  him,  he 
ftrike  away  the  props  of  all  worldly  hopes  from 
under  us,  and  oblige  us  to  catch  at  him  for  fupport. 

No  fooner  had  the  Angel,  at  the  command  of 
God,  ftayed  his  hand  which  was  ftretched  out  over 
Jerufalem,  than  Gad,  by  order  of  the  Angel,  (Chro- 
nicles) diredted  David  to  "  go  up  and  build  an  al- 
tar unto  the  Lord  in  the  threfhing-floor  of  Arau- 
nah  the  Jebufite."  On  this  altar,  as  the  fequel  in- 
forms us,  David  offered  burnt -oferings — offerings 
of  expiation  and  atonement  for  fm;  dind.  peace-of- 
ferings— offerings  of  thankfgiving  to  God  for  his 
goodnefs  in  regarding  the  contrition  and  penitence 
of  his  people,  in  accepting  an  atonement  for  their 
fm,  and  in  Haying  the  hand  of  the  Angel  of  de- 
flrudtion. 

St.  Paul  hath  remarked,  that,  "  without  (bed- 
ding of  blood,  there  is  no  remiffion"  of  fin.  (Heb. 
ix.  2  2.)  The  meaning  of  St.  Paul  is,  that  the  law 
knew  of  no  atonement,  had  appointed  no  expia- 
tion for  fm  but  the  blood  of  fome  animal,  flain  as 


Part  III.  numbering  the  People,  19^ 

a  fubftitutc  for  the  offender.  He  hath  alfo  faid, 
**  It  is  not  poffible  that  the  blood  of  bulls  and  of 
goats  fliould  take  away  fins/'  and,  we  may  add, 
of  any  other  animal,  by  any  power  or  virtue  of 
its  own.  Yet,  if  we  trace  this  matter  up,  we  fliall 
find  that  bloody  facrifices — the  taking  away  the  life 
of  fome  animal,  by  fhedding  its  blood  as  a  facri- 
fice  of  atonement  for  fin,  were  ever  in  ufe,  till  after 
the  coming  of  Chrifti  not  only  under  the  law  of 
Mofes,  and  among  the  Jews,  but  prior  to  that  law, 
and  among  all  nations. 

By  the  hiflory  of  the  Bible,  facrifices  may  be 
traced  up  tq  within  a  little  while  after  the  defec- 
tion of  Adam.  And  as  it  is  confefled  that  they 
are  unnatural  and  unreafonable,  that  is,  could  ne- 
ver have  been  diftated  either  by  reafon  or  nature, 
we  muft  refer  them  to  the  inflitution  of  God.  Of 
this  inftitution,  the  moft  probable  time  is,  when, 
God  gave  the  promife  of  a  Saviour  to  Adam  and 
Eve,  under  the  chara6ter  of  the  bruifer  of  the 
ferpent. 

This  Saviour,  in  procefs  of  time,  came  into  the 
world,  and  made  atonement  for  fin  by  facrificing 
the  fallen  nature  of  Adam,  fubjeding  it  to  death, 
the  threatened  penalty  of  his  tranfgreffion.  Of 
this  facrifice  of  Chrift  once  made,  all  animal  facri- 
fices made  according  to  the  inftitution  of  God, 
were  typical,  and  from  it  borrowed  all  their  virtue. 
But  the  true  facrifice  of  atonement  having  been 
made  and  fully  completed  by  the  fliedding  of  the 
blood  of  Chrift,  the  animal  facrifices  which  were 
typical  of  it,  and  looked  forward  to  it  for  virtue^ 


19^  Ohfervatlons  on  David's         Dif.  IV. 

and  efficacy,  being  fulfilled  in  their  archetype,  of 
courfe  ceafed,  and  were  done  away.  In  their  ftead, 
the  old  thank-offering  of  the  fruits  of  the  earth  re-' 
mains  in  the  Church  of  Chrifl — bread  and  wine — ■ 
broken,  offered,  and  (anftified  to  be  a  memorial 
before  God  of  the  death  of  his  Son  for  fin,  to  thank 
him  for  all  the  benefits  of  his  death,  and  to  make 
all  faithful  receivers  partakers  of  them.  Therefore 
is  this  facrifice  of  the  church  fhiled  the  Eucharifl — 
the  facrifice  of  praife  and  thankfgiving.  And  as 
all  the  bloody  facrifices  of  animals  looked  foi*ward 
to  the  facrifice  of  Chrift,  as  being  types  of  it,  fo 
the  facrifice  of  the  Eucharifl  looks  back  to  the 
fame  facred  and  bleffed  event,  as  to  the  great  ori- 
ginal, of  which  it  is  the  reprefentation,  and  from 
which  it  draws  all  its  virtue  and  efKcacy. 

To  return — It  was  remarked,  that  by  fending 
the  prophet  Gad,  David's  feer,  to  deliver  his  mef- 
fagc  to  him,  God  gave  us  an  undeniable  proof  of 
his  regard  for  his  own  miniflers :  here  he  hath  given 
us  the  fame  proof  of  his  regard  for  his  own  infl^itu- 
tions.  He  had  accepted  the  penitence  and  humi- 
liation of  David  and  the  Ifraelites,  and  had  com- 
manded the  Angel  of  death  to  ftay  his  hand  ;  yet 
he  would  do  honour  to  the  initituted  means  of 
atonement.  By  his  Angel  he  ordered  Gad  to  di- 
rect David  to  build  an  altar,  and  have  the  accuf- 
tcfmed  facrifices  offered  for  fin,  in  a  place  of  his 
own  immediate  appointment. 

I  note  this  latter  circumflance,  becaufe  the  ta- 
bernacle and  altar  on  which  the  Ifraelites  were  or- 
dered to  offer  their  facrifices  of  atonement,  were 


Part  III.  number '.ng  the  People.  ip7 

then  at  Gibeon,  and  on  the  prefent  emergency  out 
of  their  reach :  to  obviate  that  difficuky,  God  in- 
terpofed  his  own  dircdlion.   i  Chron.  xxi.  20. 

Hence  one  leffbn  may  be  learned ;  and  I  hope 
it  will  be  thought  an  important  one — not  to  de- 
fpife  the  inftitutions  of  God — not  to  neglect  the 
ordinances  of  our  holy  religion.  That  God  can 
blefs  us  and  fave  us  without  them,  I  well  know. 
The  queftion  is,  what  he  hath  promifed  to  do? 

That  God  could  have  faved  the  Ifraelites  from 
the  peflilence,  without  the  altar  and  facrifices  in 
the  threlhing-floor  of  Araunah,  there  can  be  no 
doubt.  Nay,  the  deftroying  Angel  was  reftrained; 
the  peftilence  was  flayed.  Yet,  I  prefume,  every 
perfon  will  fuppofe  with  me,  that,  had  David  re- 
fufed  to  build  the  altar  and  offer  the  facrifices  ac- 
cording to  the  divine  dired:ion,  becaufe  God  could 
fave  without  them,  becaufe  the  peftilence  was  al- 
ready ftaycd,  becaufe  he  could  not  fee  the  reafon 
and  neceflity  of  them,  the  Angel  would  again  have 
employed  his  deftrudtive  fword  in  executing  the 
decree  of  his  Mafter. 

Thoughtlefs  man  z&ls  what  neceflity  there  is  for 
prayer,  for  public  worfhip,  for  facraments  ?  God 
knows  our  wants  whether  we  pray  to  him  or  not, 
and  can  fave  us  without  prayer,  and  worfhip,  and 
facraments,  as  well  as  with  them ;  and  fuch  is  his 
goodnefs  as  well  as  power,  that  we  may  reft  afTured, 
he  will  do  fo. 

The  difpute  is  not  about  the  goodnefs  or  power 
of  God,  what  he  can  do ;  but  what  he  hath  promifed 
he  will  do,  and  what  he  requires  us  to  do. 


apS  Obfervations  on  Davids        Dif.  IV. 

Public  worfhip  is  intended  to  recognize  God  as 
the  Creator,  Preferver,  and  Sovereign  Ruler  of  all 
things;  thereby  to  preferve  and  flrengthen  our 
faith,  and  hope,  and  trufl  in  him,  as  our  almighty 
protedor,  moft  merciful  preferver,  the  author  of 
all  good,  the  fountain  of  all  happinefs.  Of  thefe 
fentiments  and  tempers,  love  and  obedience  will  be 
the  natural  confequence  :  it  is,  therefore,  neceflary 
that  they  be  produced,  and  ever  growing  and  in» 
creafmg  in  us,  that  our  love  and  obedience  may 
be  as  full  and  perfect  as  the  flate  of  humanity  will 
permit. 

The  facraments  of  the  church,  and  the  prayers 
of  the  clofet  have  the  fame  tendency ;  they  alfq 
mend  the  heart,  by  increafmg  thofe  divine  tem- 
pers and  devout  affections  for  which  we  pray,  which 
we  comrnemorate,  and  on  which  we  meditate  in 
the  holy  facram.ents.  By  increafing  thefe  tempers 
and  affections,  we  fhall  increafe  our  difpofition  and 
endeavour  to  live  in  them;  we. fhall  flrengthen  the 
fenfe  of  our  dependence  on  God,  and  prepare  our- 
felves  for  a  greater  and  more  ready  reception  of  the 
graces,  motions,  and  infpirations  of  the  Almighty 
Spirit  of  God,  the  beginner,  the  promoter,  the  per- 
fe<5ter  of  every  thing  that  is,  or  can  be  good  in 
man. 

To  fpeak  more  particularly  of  prayer — To  fup- 
pofe  that  the  defign  of  prayer  is  to  prevail  on  God 
to  alter  his  plans,  and  to  deal  with  us,  not  accord- 
ing to  his  own  wifdom  and  gocdnefs,  but  accord- 
ing to  our  weak  and  often  ill-judged  petitions, 
is  an  idle  whim,  and  ought  never  to  enter  the  head 


Part  IIL  numbering  tks  Psople,  it^^ 

of  a  reafonable  man.  God  will  ever  do  what  is 
right,  both  to  us  and  to  all  his  creatures,  whether 
we  pray  to  him  or  not.  If  prayer  produce  in  us 
holy,  and  divine,  and  heavenly  affcdtions,  and  ex- 
cite us  to  live  a  holy,  heavenly,  and  divine  life,  it 
opens  the  way  for  God  to  treat  us  as  perfons  pof- 
fefled  of  thofe  affedions,  as  leading  that  life ;  to 
give  us  many  good  things  fuitable  to  our  (late ; 
particularly,  more  manifold  gifts  and  graces  of  his 
Holy  Spirit,  which,  were  thofe  divine  tempers 
wanting  in  us,  would  do  us  no  good,  becaufe  we 
Ihould  make  no  ufe  of  them. 

The  effedt  of  prayer  is,  therefore,  to  change  and 
mend  our  own  hearts,  to  alter  our  ftate  toward  God, 
to  make  our  tempers  and  lives  more  holy  and  hea- 
venly, and  thereby  to  prepare  and  enable  us  to  re- 
ceive and  comply  with  the  motions  and  infpirations 
of  his  Holy  Spirit  in  us ;  not  to  alter  and  change 
the  purpofes  or  defigns  of  God  towards  us,  which 
ever  are  to  do  us  gqod  by  all  the  means  which  in- 
finite power,  and  wifdom,  and  goodnefs,  and  love, 
can  exercife. 

"  God  refifteth  the  proud,  and  giveth  grace  to 
the  humble."  If,  therefore,  we  wifli  to  receive  the 
grace  of  God  in  our  hearts,  we  mud  empty  them  of 
all  pride,  and  we  muft  live  in  all  habits  of  humility. 
The  proud  heart  is  too  full  of  its  own  importance 
to  admit  the  grace  of  God  into  it.  It  is  only  with 
the  humble  foul,  empty  of  vain,  felf-aggrandizing 
views,  that  his  grace  and  fpirit  can  dwell.  To  ob- 
tain this  flate,  prayer  is  a  principal  inftrument. 
To  pray  for  humble  fentiments,  exercifeth  them, 


200  Ohfa'vatioiis  on  David* s  Dif,  I V*^ 

■  and  enforces  the  neceffity  of  living  m  them;  for  It 
wouid  be  a  fhame,  not  to  live  as  we  pray — not  to 
exercife,  in  the  daily  habits  of  our  converfation, 
thofe  fentiments,  defires,  and  tempers  which  dic- 
tate our  prayers.  Now,  whatever  fentiments  and 
habits  are  in  continual  exercife,  will  grow  and  in- 
creafe  in  ftrcngth :  this  is  the  order  and  ftate  of 
our  nature. 

All  Chriftian  virtues  are  in  the  fame  flate  with 
regard  to  us,  that  humility  is  in.  If  the  heart  be 
full  of  the  oppofite  vice,  they  neither  can  grow,  nor 
enter  there.  Conftant  and  earneft  prayer  will  have 
the  fame  effed  on  them  all  that  it  hath  on  humi- 
lity. It  will  expel  from  the  heart  whatever  op- 
pofes  them ;  it  will  produce  and  increafe  them  in 
us  -y  it  will  invite  the  Holy  Spirit  to  come  to  us, 
to  dwell  with  us,  to  rule  and  govern  our  hearts  in 
the  fear  of  God ;  and  it  will  make  us  fufceptible  of 
all  his  divine  motions,  and  attentive  and  obedient 
to  them. 

And  now  let  me,  in  my  turn,  afk  thofe  perfons 
who  can  fee  no  neceffity  for  prayer  and  facraments, 
becaufe  God  is  good  and  powerful,  and  can  and 
will  do  what  is  right  and  beft,  whether  we  worfhip 
and  pray  to  him  or  not,  why,  upon  the  fame  prin- 
ciple, not  leave  off  to  eat  and  drink  ^  What  ne- 
ceffity is  there  for  either  ?  Man  doth  not  live  by 
them  alone,  but  by  the  power  of  God,  who  can 
as  eafily  preferve  life  without  them  as  with  them. 

Would  the  man,  then,  ad  reafonably  who  fhould 
attempt  to  live  without  eating  and  drinking,  be- 
caufe God  can  fupport  him  without  food  ?     Full 


Part  III.  mimhering  the  People.  zor 

as  rcafonably  as  he  ads  with  regard  to  his  natural 
hfc,  does -that  perfon  aft  who  expcds  to  live  the 
Chriflidn  life  without  prayer  and  facraments,  be- 
caufe  God  can  fave  him  v/ithout  them.       ^^ 

Eating  and  drinking  are  neccilary  for  us,  becaufe 
God  hath  appointed  them  for  the  lupport  of  our 
natural  life.  And  prayers  and  facraments  are  nc- 
cefTary  for  us,  becaufc  God  hath  appointed  them 
to  be  the  fupport  of  our  fpiritual  life.  He  who 
biefleth  his  own  appointment  in  the  one  cafe,  will 
alfo  blefs  it  in  the  other,  and  make  it  effcftual  to 
the  purpofe  for  which  he  intended  it. 

It  will  be  our  wifdom  to  follow  the  directions  of 
God.  He  who  made  and  redeemed  us,  knows  beft 
wliat  is  right  for  us.  To  fet  up  our  own  imagina- 
tions, and  fuppofe  we  know  better  what  is  good 
and  proper  for  us  than  he  does,  will  be  our  folly ; 
a  folly  of  which  we  mufl  deeply  repent,  or  for  which 
we  muft  feverely  fuffer. 


ta^'-^ 


Dd 


DISCOURSE   IV. 


PART  THE  FOURTii, 


OBSERVATIONS  ON  DAVID's  NUMBER- 
ING THE  PEOPLE. 


z  Sam.  xxiv.  25.  And Davidhiillt there  an  altar  unto 
the  Lord,  and  offered  burnt-offerings  and  peace- 
offerings  :  fo  the  Lord  was  entreated  for  the  land^ 
and  the  -plague  was  Jiayed  from  Ifrael. 


HEN  David  went  up,  by  the  dIre<5lion  which 
Gad,  in  the  name  of  God,  had  given  him,  he 
found  Araunah,  with  his  four  fons,  at  the  floor, 
threfhing  wheat.  They  had  feen  the  Angel  in  the 
air,  with  his  drawn  fword,  threatening  Jerufalem; 
and,  terrified  at  his  appearance,  had  endeavoured 
to  hide  themfelves.  Seeing  the  king  approach, 
Araunah  went  to  meet  him,  and  bowed  himfelf 
before  him. 

The  hiftory  calls  Araunah  a  Jebufite. — It  is  to 
be  recolle6led,  that  about  thirty  years  before  this 
time,  in  the  beginning  of  his  reign  over  Ifrael,  Da- 
vid took  Jerul'alem,  whofe  former  name  appears 


Part  IV.  OhfervationSj  \^c.  203 

from  Chronicles  to  have  been  Jebus,  from  the  Jc- 
bufites,  and  made  it  the  feat  of  his  royal  rcfidencc. 
Moft  probably  the  family  of  Araunah,  if  not  he 
himfelf,  conciliated  the  favour  of  David  on  that 
occafion,  and  were  permitted  to  remain  in  the  coun- 
try, and  retain  their  pofl'eflions. 

The  Jews  had  a  tradition  that  he  was  of  the 
royal  family  of  the  Jebufites,  and  that  he  became 
a  zealous  profelyte  to  their  religion.  The  latter 
circumflance  is  highly  probable,  and  the  former 
one  feems  to  be  diredlly  fupported  by  the  twenty- 
third  verfe  of  the  context — "  All  thefe  things  did 
Araunah,  a  king,  give  unto  the  king."  However 
this  may  have  been,  he  certainly  was  a  man  of  a 
refpedtable  and  'ireligious  chara<5ler,  of  confiderable 
wealth,  and  great  generofity. 

Having  done  honour  to  the  king,  he  requcfted 
to  know  the  purport  of  his  vifit.  Being  informed 
it  was  on  a  religious  account,  to  purchafe  the  threlh- 
ing-floor  of  him  to  build  an  altar  to  the  Lord, 
that  an  atonement  might  be  made  for  his  own  fin, 
and  for  the  fin  of  the  people,  as  God  had  directed, 
and  an  entire  flop  put  to  the  ravages  of  the  pef- 
tilence,  his  heart  inftantly  opened  to  the  foft  emo- 
tions'of  religion  and  humanity.  Senfible  of  the 
piety  of  the  defign,  of  the  urgency  of  the  occafion, 
of  the  neceffity  of  obeying  God,  he  wafted  not 
the  time  in  bargaining,  but  freely  gave  the  floor, 
the  oxen,  the  threlhing  inftruments,  and  the  wheat, 
that  no  time  might  be  loft  in  providing  what  was 
neceffary  for  a  work  fo  immediately  ordered  by  God 
himfelf.     To  his  generous  gift  he  added  his  devout 


2L04  Obfervations  on  David*s  Dif.  IV. 

prayer  for  the  divine  acceptance  of  David's  facri- 
fice. 

Whether  we  conlider  the  piety,  the  humanity,  or 
the  generofity  of  Araunah*s  condud,  we  (hall  find 
much  to  admire  and  praifej  and,  I  hope,  on  all 
proper  occafions,  to  imitate.  A  perfon,  carelefs  of 
the  difcharge  of  his  duty  to  God,  would  have  put 
no  confidence  in  addreffes  and  fupplications  to  him, 
and  would  have  been  very  indifferent  whether  any  al- 
tar were  built,  or  any  facrifices  offered.  Had  not  the 
tender  feelings  of  humanity  expanded  themfelves 
in  his  heart,  he  would  have  cared  but  little  whe- 
ther the  peftilence  raged  or  ceafed :  his  own  fecu- 
rity  would  have  been  all  his  concern.  And,  had 
an  avaricious  temper  governed  him,  inflead  of  giv- 
ing without  price,  he  would  have  feized  the  occa- 
fion  with  eager  hopes  of  making  a  good  bargain. 

The  wealth  of  the  king,  the  preflure  of  the  pre- 
fent  circumftances,  his  threfhing-floor  the  only 
Ipot  that  could  fulfil  the  command  of  God — all 
thefe  circuhifliances  would  have  preiTed  hard  on  an 
ungenerous  mind,  and  tempted  it  to  extort  the 
higheft  pofTible  price.  But  no  fuch  confiderations 
entered  the  generous  heart  of  Araunah;  with  the 
piety  of  a  faint  and  the  munificence  of  a  monarch, 
he  inflantiy  obeyed  the  call  of  religion  and  hu- 
manity. 

But,  however  pious  and  well  intended  the  gene- 
rofity of  Araunah  may  have  been,  it  fuited  not  the 
difpofition  or  fituation  of  David  to  accept  it : .  he 
therefore  excufed  himfelf,  and  faid,  "  Nay;  but 
I  will  furely  buy  it  of  thee  at  a  price;  neither  wJU 


Part  IV.  numbering  the  People.  205 

I  offer  burnt -offerings  unto  the  Lord  my  God,  of 
that  which  doth  cofl  me  nothing." 

Let  it  here  be  recolledled,  that  David  had  been 
ordered  to  *'  rear  an  altar  unto  the  Lord  in  tha 
tlirelhjng-floor  of  Araunah."  The  rearing  an  al- 
tar unto  the  Lord  implied  the  dedicatioo  of  it — 
the  giving  or  fetting  it  apart  unto  the  fervice  of 
God.  The  dedication  of  the  altar  included  the 
dedication  of  the  ground  on  which  the  altar  flood. 
While  the  ground  was  Araunah's,  David  had  no 
right  to  dedicate  it :  that  is,  to  give  it  away,  by 
appropriating  it  to  the  fervice  of  God;  nor,  to  build 
an  altar  upon  it;  for  no  one  has  a  right  to  give 
away,  or  appropriate  to  his  own  ufe,  that  which  be- 
longs to  another. 

It  was,  therefore,  neceffary  that  David  (liould 
become  the  proprietor  of  the  ground  before  he 
could,  in  his  own  right,  dedicate  it,  or  rear  an  al- 
tar to  the  Lord  upon  it ;  and  he  could  become  its 
proprietor  only  by  gift  or  purchafe.  As  a  gift  from 
the  generolity  of  Araunah,  he  declined  to  receive 
it,  becaufe  of  the  impropriety  of  offering  to  God 
at  the  expenfe  of  another  perfon ;  for  that  would 
have  been  the  real  flate  of  the  cafe,  had  he  accept-; 
ed  Araunah's  gift.  His  offer  to  give  the  threfli- 
ing-floor,  and  oxen,  &c.  was  not  as  a  gift  for  gene- 
ral purpofes — for  David  to  do  as  he  pleafed  with  it 
— but  expreffly  for  the  fervice  of  God.  The  of- 
fering, therefore,  would  have  been  Araunah's,  and 
not  David's:  and  David,  in  accepting  it,  would 
have  been  only  the  inflrument  of  prefenting  the 


20 6  Ohjervatiom  on  David^s          Dif.  IV. 

offering  of  another — he  would  have  offered  nothing 
of  his  own. 

Belides;  had  David  availed  himfelf  of  the  gene- 
rofity  of  Araunah,  there  would  have  been  the  great- 
efl  appearance  of  his  wanting  liberality  in  the  fer-- 
vice  of  God.  It  would  have  looked  as  though  he 
was  glad  to  fave  his  own  property,  and  caught  ea- 
gerly at  the  opportunity  of  being  devout  at  the  ex- 
penfe  of  another. 

There  was,  therefore,  ftrift  propriety  in  David's 
condudl.  He  was  directed  to  rear  an  altar  for  the 
purpofe  of  offering  facrifices  of  atonement  for  the 
fins  of  himfelf  and  the  people,  that  the  peftilencc 
might  be  flayed  by  the  mercy  of  God.  To  him 
the  command  was  particularly  given.  He  was  the 
head  of  the  nation.  He  conlidered  himfelf  as  the 
principal,  the  mofl  guilty  offender,  and  he  infifted 
on  doing  all  at  his  own  expenfe— he  would  fuffer  no 
one  to  fhare  it  with  him. 

On  this  occafion  David  aded  in  exa6t  conformity 
with  the  diredion  which  the  Holy  Ghoft  hath 
given  us  by  the  pen  of  Solomon — "  Honour  the 
Lord  with  thy  fubflance ;  and  with  the  firft  fruits 
of  all  thy  increafe;"  which  the  Greek  thus  ren- 
ders— "  Honour  the  Lord  out  of  thy  honeft  la- 
bours ;  and  pay  the  firfl  fruits  to  him  out  of  thy 
jufl  earnings — out  of  thy  fruits  of  juftice." 

Hence  it  appears,  that  what  a  perfbn  appropri- 
ates to  the  fervice  of  God  from  the  earnings  of  his 
own  honeft  induftry,  is  more  acceptable  to  God, 
than  what  he  hath  obtained  from  the  generofity  of 
others. 


Part  IV.  numbering  the  People,  207 

From  the  example  of  David  we  may  draw  a  lef- 
fon  of  inftruflion. 

The  worlhip  of  God  depends,  in  this  country, 
on  the  hberahty  of  chriftian  congregations.  The  nc- 
ceflar}'  expenfes  of  building  and  repairing  churches, 
and  fupporting  minifters,  may  by  fome  be  thought 
heavy.  In  particular  inftances  it  undoubtedly 
is  fo. 

Under  the  law  of  Mofes,  the  precife  portion  of 
ever}''  man's  earning  which  religion  required  was 
exactly  afcertained,  and  it  was  efteemed  by  God 
injuftice,  and  a  robbery  of  him,  to  detain  that  pro- 
portion from  him.  If,  under  the  gofpel,  Chriftians 
are  left  more  to  the  di(51:ates  of  that  liberality  which 
their  religion  enjoins,  it  is  certainly  a  very  bad  rea- 
fon  why  they  fhould  atft  a  niggard's  part  with  him, 
from  whom  they  receive  all  that  they  have,  and  on 
whom  they  depend  for  all  that  they  hope ;  who 
*alfo  hath  promifed  to  "  honour  thofe  who  honour 
him ;"  that  is,  to  fupport  and  take  care  of  thofe 
who  honourably  fupport  and  take  care  of  his  wor- 
fhip  and  minifters.  And  to  the  afore-cited  paflage 
from  the  Proverbs,  "  Honour  the  Lord  with  thy 
fubftance,  and  with  the  firft  fruits  of  all  thy  in- 
creafe,"  there  is  an  exprefs  promife  annexed,  of  the 
particular  favour  and  blefling  of  heaven  to  the 
faithful  obferver  of  it ;  "  fo  flmll  thy  barns  be  filled 
with  plenty,  and  thy  prefles  Ihall  burft  out  with 
new  wine." 

-  If  we  appeal  to  obfervation,  cither  of  ourfelves 
or  of  others,  we  fliall  find  no  one  inftance  of  a  per- 
fon's  being  made  poor  by  his  liberality  to  the  reli- 


2o8  Ohfervations  on  David's         Dif.  IV. 

gion  of  God,  or  in  fupport  of  its  minifters.  What- 
ever hath  been  expended,  hath  been  amply  repai'd 
by  the  fecret,  though  fure  blefling  of  that  munifi- 
cent Being,  who  "  openeth  his  hand,  and  lilleth 
all  living  creatures  v/ith  pienteoufnefs."  Their 
ftore,  like  the  handful  of  meal  in  the  bottom  of 
the  barrel,  and  the^pittance  of  oil  in  the  crufe  of 
the  good  widow  of  Sarepta,  the  more  it  was  ex- 
pended, diffipated,  exhaufted  in  promoting  the 
-glory  of  God  and  the  falvation  of  men,  the  more 
-it  has  grown,  increafed,  multiplied,  they  knew  not 
\\d\N — multiplied  by  his  hand,  who,  though  he 
;work  in  fecret,  works  fo  powerfully  and  furely, 
that  nothing  can  refift  or  defeat  his  purpofe. 

If  men  are  attached  to  this  world,  and  feel  no 
clefire  of  happinefs  but  what  arifes  from  it,  it  is  not 
-ftrange  that  they  fhould  jprize  their  money  above 
iall  things  j  that  they  fhould  be  exceedingly  Careful 
'  how  they  part  with  it,  except  to  purchafe  thofe 
•ferifual  pleafures  they  wifh  to  enjoy;  that  they 
•fhould'  efteem  their  money  too  precious  to  be  ex- 
pended in  building  churches  for  the  celebration  of 
the  v;orfhip  of  God,  or  the  fupport  of  his  miniilers  j 
for,  from  thefe  fources  they  exped:  no  pleafure,  and 
for  heaven  they  have  no  wifh. 

Or,  if  men  who  profefs  themfelves  Chrifliians, 
and  to  have  houe  in  a  better  life,  have  fuffered  the 
love  of  this  world  to  fmother  the  efficacy  of  their 
religion  and  hope  in  God,  with  worldly  cares  and 
troubles,  hopes  and  fears,  pleafures  and  riches — - 
though  the  fupport  of  their  charaders  among  their 
Chriilian  neighbours,  or  fome  other  worldly  motive. 


Part  IV.  numb  eying  the  People,  209 

may  oblige  them  to  do  fomething — what  they 
Ihall  call  their  ihare — in  fupport  of  religion;  yet 
it  will  be  only  their  Jliare;  only  what  they  cannot 
help,  without  finking  themfelves  low  in  the  eftima- 
tion  of  others.  From  their  liberality  nothing  is  to 
be  expefted.  Neceflity  is  their  only  mover;  not 
the  neceflity  which  the  command  of  God  impofes, 
but  the  fupport  of  their  own  reputation  and  im- 
portance. 

Urged  by  this  neceflity,  they  give;  but  they 
give  grudgingly — their  JJiare  to  a  penny — while  the 
mind  dwells  on  all  the  fums  they  have  given  on. 
any  occafion,  amafl^es  them  into  one  lump,  calcu- 
lates the  intereft,  and  reckoneth  how  much  richer 
and  better  off  they  fhould  have  been  in  worldly 
wealth,  had  there  been  no  religion  or  minifters  to 
maintain. 

The  fubje(5t  is  too  invidious  to  be  purfued.  To 
be  thus  backward  in  fupporting  the  church  and 
minifters  of  God,  with  whatever  is  neceflary  for 
the  decent  celebration  of  the  homage  and  adora- 
tion* due  to  the  Almighty  Creator  and  Redeemer 
of  men,  and  to  the  neceflitles  and  comfort  of  his 
fervants  who  officiate  by  his  authority  In  the  con- 
gregations of  his  faints,  fliows  a  total  abfence  of 
the  principles  of  chrlftlanity  from  the  heart.  For 
did  they  in  any  degree  influence  the  temper  and 
dlfpofition,  they  would  fliow  themfelves  in  a  due 
attention  to  thofe  things  which  fo  nearly  concern 
the  honour  of  God,  and  the  falvation  of  men. 
"  It  Is,  moreover,'  in  diredl  contradldlon  to  the  di- 
rection of  the  Apoftle,  who  laid,  "  Let  him  who 
Ee 


no  Obfervations  on  David's  Dif.  IVi» 

is  taught  in  the  word,  minifler  to  him  that  teach- 
cth,  in  all  good  things :"  plainly  declaring  the  du- 
ty of  him  who  is  taught  the  knowledge  of  falvation 
through  Chrifb,  who  is  infkruded  in  the  will  of 
God  which  leadeth  unto  life,  and  in  all  the  ways 
of  liolinefs  and  piety,  to  minifter  of  his  worldly 
good  things  to  the  decent  fupport  of  his  inftrudtor, 
and  to  let  him  want  no  comfortable  thing,  whom 
God  hath  fet  over  him  in  the  Church,  to  minifler 
to  him  the  offices  and  facraments  of  religion,  and 
dire(5t  him  in  all  his  fpiritual  concerns;  that  he 
may  be  able  to  attend  conftantly  on  his  duty, 
without  being  difturbed  and  diverted  by  the  cares 
of  providing  for  his  temporal  fupport. 

If  we  confider  the  neceffity  of  recognizing  the 
power,  dominion,  and  abfolote  fovereignty  of  the 
Almighty  Creator  of  heaven  and  earth,  the  pre- 
ferver  of  all  things,  the  fountain  of  bleffednefs  to  all 
his  creatures,  in  whom  they  live,  and  move,  and 
have  their  being — the  infinite  love  and  goodnefs 
of  their  gracious  Redeemer,  the  adorable  Son  of 
God,  who  emptied  himfelf  of  the  glories  of  the 
godhead,  and  became  man,  that  he  might  deliver 
man  from  the  power  and  curfe  of  fin,  and  open  to 
him  the  gate  of  everlafting  life — we  muft  be  blind 
and  dead  indeed  to  all  fpiritual  concerns,  if  we  fee 
not  the  propriety  and  neceflity  of  Chriftians  meet- 
ing together  for  the  purpofes  of  public  adoration, 
on  the  day  which  God  hath  fandtificd  to  himfelf  in 
his  holy  Church.  Of  the  neceflity  of  their  having 
fome  place  appropriated  for  their  meeting,  there 
can  be  no  doubt ;  and,  there  ought  to  be  none,  of 


part  IV.  numbering  the  People.  211 

the  neceflity  of  having  this  place  decent])'  finilhed, 
and  kept  in  decent  repair,  lb  tar  as  our  circum- 
ftances  fhall  permit,  anfwerable  to  the  dignity  and 
awful  majcfty  of  that  auguft  Being  whom  we  adore^ 
To  do  this  will  require  fome  portion  of  our  worldly 
wealth ;  and  that  portion,  whatever  it  may  be,  ought 
to  be  paid  as  a  debt  of  Juftice,  not  as  the  gift  of 
benevolence. 

A  moderate  portion  of  the  pious  generofity  of 
Araunah,  or  of  the  difmterefted  temper  of  David, 
would  be  a  better  direction  to  us  in  this  cafe,  and 
a  greater  excitement  to  our  duty,  than  the  moft 
learned  difcourfe.  The  one  thought  nothing  too 
much  for  him  to  give  for  the  fervice  of  God,  when 
prefent  exigency  required  it.  The  other  difdained 
to  ferve  God  at  another  man's  expenfe.  Neither 
of  them,  it  feems,  thought  the  worfe  of  religion 
becaufe  it  was  attended  with  expenfe,  nor  eftimat- 
^d  its  value  in  proportion  to  its  cheapnefs. 

They  looked  on  religion  as  the  difpenfation  of 
the  love  and  mercy  of  God  to  degenerate,  fallen 
man,  intended  to  lead  him  through  virtue  and  ho- 
iinefs  in  this  life,  to  bleflednefs  and  glory  in-  hea- 
ven. Wearied  with  the  guilt  of  fin,  and  ienfible  of 
the  difpleafure  of  God  againft  thofe  who  continued 
in  it,  they  confidered  the  appcintment  of  bloody 
facrifices  for  its  remiflion  as  moft  benevolent  in  it- 
felf,  and  highly  grateful  to  the  guilty  heart ;  dif- 
playing  at  once  the  wrath  of  God  againft  the  ob- 
ftinately  wicked,  and  his  merciful  forgivenefs  to 
the  penitent  finner. 

That  particular  fervice  which  God  had  com- 


212  Ohfervations  on  David's         Dif.  IV*. 

manded  for  the  expiation  of  the  fins  which  had 
brought  his  wrath  on  the  land  in  a  mofldeftrudive 
peftilence,  expanded  their  hearts  with  all  the  fenti- 
ments  of  love  and  adoration  towards  God,  of  fym- 
pathy  and  affection  towards  their  fellow-men. 

Under  thefe  impreflions,  they  were  not  only-con- 
tent, but  earneftly  folicitous  to  give  up  their  worldly 
vvealth  to  ferve  fo  divine  a  purpofe;  fuppofing 
whatever  God  commanded  necelfary  to  be  done; 
not  only  becaufe  it  was  his  command,  but  becaufe 
it  would  fecure  the  pardon,  and  promote  the  fanc- 
tincation  and  eternal  happinefs  of  themfelves  and 
others :  therefore  their  riches  became  of  no  eflima- 
tion.  The  fervice  of  God  required  them,  and  they 
never  could  be  fo  well  expended  as  in  advancing 
his  glory,  the  good  of  mankind,  and  their  owa 
falvation. 

To  return  to  the  hiftory : 

Convinced  of  the  propriety  of  David's  condu(ft, 
Araunah  fold  him  the  threifiing- floor  and  the  oxen ; 
and  David  having  built  the  altar  as  he  was  com- 
manded, offered  burnt- offerings  and  peace-offerings 
on  it.  The  atonement  for  his  own  fin,  and  the  fin 
of  the  people,  being  made,  God  fhowed  his  accept- 
ance of  his  devotion,  by  fending  fire  from  heaven 
to  confume  the  facrifices. 

The  hiflofy  then  concludes  with  obferving,  that 
God  commanded  the  deftroying  Angel,  and  he  put 
up  his  fword  again  into  the  fheath  thereof — He 
was  intreated  for  the  land,  and  the  plague  was  flayed 
from  Ifrael. 

Jt  appears,  then,  that  though  God  had  reflrained 


Part  rV.  numbering  the  People.  z  1 3 

the  Angel  from  deftroying  Jeruialem,  by  com- 
manding him  to  ftay  his  hand,  yet  the  complete 
cellation  of  the  peftilcnce,  fo  as  no  more  to  return, 
did  not  take  place  till  the  atonement  was  made  in 
the  threfliing-floor  of  Araunah,  as  God  had  com- 
manded. Till  that  was  done,  the  Angel  ftood  vi- 
fibly  between  the  earth  and  the  heaven,  over  the 
floor,  with  the  fword  of  deftruction  drawn  in  his 
hand,  and  only  refb'ained  from  inflicting  on  Jeru- 
falem  the  dreadful  ftrokeofdefolation,  by  the  com- 
mand of  God.  How  awful  the  fight !  how  dread- 
ful the  interval !  How  muft  every  heart  have  re- 
joiced, and  poured  forth  its  gratitude  to  God,  in 
acclamations  of  praife  and  thankfgivings,  when 
they  faw  the  corrfuming  fire  of  God,  the  emblem 
of  his  wrath,  deicend  on  the  altar  inflead  of  the 
■city,  and  the  Angel  of  his  vengeance  mildly  return 
the  fword  of  deflru6tion  into  its  Iheath  ! 

Who  can  read  this  part  of  the  ftory,  and  not 
figure  to  himfelf  that  more  awful  day  when  the 
Son  of  man  fliall  delccnd  trom  heaven  in  full  glory, 
with  all  his  holy  Angels ;  not  to  take  vengeance 
on  Jerufalem  and  the  Ifraelites,  but  to  judge  the 
world  ?  When  all  who  ever  lived  fljall  fee  him 
coming  in  the  clouds  of  heaven,  as  the  inhabitants 
of  Jerufalem  faw  the  Angel  of  vengeance  {landing 
in  the  air  over  their  city  ? 

Ttiey  were  delivered  from  the  deflrudion  of  the 
peftilence,  by  the  atonement  made  at  the  thrcfh- 
ing-floor  of  Araunah.  We  have  a  more  efficacious 
^oncment  than  the  blood  of  beads,  even  the  pre- 


214  Obfervations  on  David's         Dif.  IV. 

cious  blood  of  Chrift,  the  Lamb  of  God,  which 
taketh  away  the  fin  of  the  world. 

Only  let  us  be  careful  to  truft  in  this  atonement, 
to  believe  in  this  Saviour,  and  do  all  thofe  things 
which  he  hath  commanded,  in  order  to  obtain  re- 
miflion  of  our  fins  and  eternal  hfe  through  him; 
even  as  David  trufted  in  God,  beheved  his  word 
by  his  Prophet,  and  did  the  things  which  he  com- 
manded for  the  deliverance  of  himfelf  and  his  peo- 
ple from  their  fin,  and  from  its  punifliment :  theit 
ihall  we  receive  a  happy  acquittal  from  the  mouth 
of  our  Judge,  when  he  cometh  to  judge  the  earth; 
and  with  gratitude  and  praife  far  exceeding  that 
which  the  Ifraelites  felt,  when  they  faw  the  Angel 
Iheath  his  burning  fword,  hear  the  joyful  deter«« 
mination  which  his  all -gracious  lips  fhall  pro- 
nounce:  "  Come,  ye  bleffed  of  my  Father,  inhe^- 
rit  the  kingdom  prepared  for  you  from  the  founda^ 
tion  of  the  world.'* 

It  is  more  than  probable,  that,  on  this  occafion, 
God  revealed  to  David,  either  diredtly  by  his  fpi- 
rit,  or  mediately  by  his  Prophet  Gad,  that  he  in- 
tended to  fix  his  name  on  that  hill ;  and  that  his 
temple,  which  was  to  be  the  place  of  worfliip,  and 
the  centre  cf  union  to  all  the  tribes  of  Ifreal,  fhould 
there  be  built.  For  it  is  faid,  *'  When  David  faw 
that  the  Lord  had  anfwered  him  in  the  threfliing- 
floor  of  Araunah,  then  he  facrificed  there;"  that 
is,  he  continued,  in  after  time,  to  offer  facrifices 
there;  and  faid,  "  This  is  the  houfe  of  the  Lord 
God,  apd  this  is  the  altar  of  the  burnt-offering  for 
Ifrael."    i  Chron.  xxi.  28.  xxii.  i. 


Part  IV^.  numbering  the  People.  2 1  ^ 

It  hath  been  remarked,  that,  at  this  time,  the 
altar  of  burnt-offering  was  with  the  tabernacle  at 
Gibeon.  Thither  David  could  not  go  to  make 
the  atonement,  "  becaufe  of  the  fword  of  the  Angel 
of  the  Lord," — becaufe  of  the  raging  of  the  pefti- 
lence — and  becaufe  of  the  delay  which  the  journey 
would  occafion. 

It  is  certain,  that,  from  the  time  he  became 
convinced  that  the  hill  of  Sion,  the  place  of  Arau- 
nah's  threfhing-floor,  was  appointed  by  God  to  be 
the  fite  of  the  temple  which  he  once  had  deter- 
mined to  build,  and  which  God  had  promifed  him 
fliould  be  carried  into  effed:  by  his  fon  Solomon  ; 
he  diligently  employed  himfelf  in  forming  the  plan 
of  the  houfe ;  in  providing  materials  for  its  build- 
ing, and  appropriating  money  for  its  expenfe;  in 
arranging  the  courlcs  of  the  Priefts  and  Levites 
who  were  to  officiate  in  it,  and  afllgning  to  every 
one  his  proper  duty ;  in  direding  his  fon  Solomon, 
and  in  preparing  every  thing  in  his  povver,  which 
could  contribute  to  the  magnificence,  beauty,  or 
convenience  of  the  building. 

There  is  httle  doubt  but  that  the  hill  of  Sion 
on  which  the  temple  was  built,  was  the  mount 
Moriah,  where  Abraham  gave  that  fignal  proof  of 
his  faith  and  obedience,  in  offering  up  his  fon  at  the 
command  of  God.  David,  therefore,  muft  have 
bought  the  whole  hill,  or,  at  leaft,  fo  large  a  portion 
of  it  as  made  lufficient  room  for  erecting  the  tem- 
ple and  its  courts  on  it. 

This  view  of  the  matter  will  open  a  way  to  re- 
concile the  difagreement  there  is  between  the  books 


at6  Ohfervations  on  David* s  DIf.  IV* 

of  Samuel  and  Chronicles,  with  regard  to  the  price 
which  David  paid  to  Araunah  in  this  purchafe. 
In  Samuel,  the  money  paid  for  the  threfhing-floor 
and  oxen,  is  faid  to  have  been  fifty  fhekels  of  filver, 
which,  reckoning  the  fhekel  at  its  higheft  value — 
three  fhillings  and  four  pence — comes  only  to  eight 
pounds  fix  (hillings  and  eight  pence.  In  Chro- 
nicles it  is  faid,  David  gave  to  Araunah  for  the 
place,  fix  hundred  Ihekels  of  gold.  A  fliekel  of 
gold  is  eilimated  at  fifteen  fhillings  flerling,  or 
twenty  fhillings  our  money.* 

I,  therefore,  conclude  that  the  price  mentioned 
in  Samuel  relates  merely  to  the  enclofure  of  the 
threfhing-floor,  on  which  David  was  direded  to 
build  the  altar.  But  that  when  he  found  that  God 
had  accepted  him  there,  by  his  fending  fire  from 
heaven  to  confume  his  facrifice,  and  by  removing 
the  peflilence,  and  was  convinced  that  God  had 
chofen  that  hill  to  himfelf,  to  be  from  thenceforth 
the  feat  of  his  refidence  with  his  people,  the  place 
of  worihip  and  facrifice  for  all  Ifrael,  the  fituation 
of  the  temple  which  was  to  be  built  to  the  honour 
of  his  divine  majefly ;  he  then  bargained  for  the 
whole  hill,  or  fo  much  of  it  as  was  fufficient  for  his 
purpofe,  and  bought  it  for  the  fum  mentioned  in 
the  Chronicles — fix  hundred  fliekels  of  gold. 

I  have  now  gone  through  thofe  obfervations 
which  occurred  to  me  on  confidering  this  mofl 
affe6ling  piece  of  facred  hiflory.  The  Chvifliaa 
reader,  I  truft,  will  reap  fome  advantage  from  them^ 

*  Goodwin '3  Mofe$  and  Aaron, 

/ 


Part  IV.  mnyibering  the  People.  217 

If  they  Ihould  excite  a  difpofition  in  him  to  read 
the  Holy  Scriptures  with  more  attentbn  to  his  own 
praaice,  with  a  view  to  draw  inftrudion  from  them 
for  his  own  conduA  in  life,  as  well  as  lupport  for 
bis  faith,  and  frelh  motives  to  his  piety,,  great  in- 
deed will  be  the  Idvantagc. 

There  is,  however,  one  refleftlon  arifing  from  this 
fubjcd,  which  I  confider  of  fo  much  coniequence,^ 
that  I  cannot  excufe  myfelf  from  taking  notice  of 
it.  The  charader  of  David  is  defervedly  held  in 
high  eftimation  by  all  Chriftian  people.  His  de- 
fending his  kingdom  againft  its  enemies,  his  en- 
larging it  by  conqueft  and  enriching  it  by  com- 
merce, his  governing  it  by  juftice  and  equity,  his 
leaving  it  in  full  profpcrity  and  glory  to  his  fucceflbr 
Solomon,  have  confpired  to  eftablilh  his  reputation 
as  a  worthy  man,  and  excellent  monarch. 

The  attention  he  paid  to  the  holy  religion  which 

God  had  appointed  for  the  rule  of  his  worfhip  and 

life ;  his  ready  and  pundual  obedience  to  all  the 

particular  commands  which  God  gave  him,  which 

acquired  him  the  characT:cr  of  a  man  after  God's 

own  heart;  his  intention  of  building  a  temple  to 

the  honour  of  the  Moft  High  God ;  the  purchafe 

of  the  ground,  and  the  preparation  of  materials 

and  money  which  he  made  for  carrying  that  defign 

into  effcd;  the  divine  and  elevated  compofitions 

of  his  Pfalms ;  the  fervent  expreflions  of  devotion, 

love,  faith,  holy    attention,   and   deep   penitence 

which  arc  in  them;  the  prophetic  infight  into  the 

myilerious  difpeniations  ot  divine  grace  and  mercy" 

thtou^-'U  Mefhah,  the  bleffings  of  his  atonement, 

Ff 


21 8  Obfervations  on  David's  Dif.  IV. 

the  glory  of  his  church,  the  falvation  to  be  obtained 
in  it,  which  they  exhibit,  have  fixed  his  name  as' a 
moft  reHgious,  devout,  and  divinely  infpired  per- 
fon.  God  grant  that  every  Chriftian  may  receive 
the  full  benefit  of  his  example  and  inftrudions. 

Yet,  fuch  is  the  corruption  and  weaknefs  of  hu- 
man nature,  with  all  thefe  excellencies,  we  find  his 
charadler  foiled  with  very  great  and  foul  crimes. 
His  adultery  with  Bathfheba,  his  murder  of  her 
hufband  Uriah,  are  great  and  aggravated  blots  in 
his  reputation.  They  are,  however,  fingle  blots — 
he  perfifi:ed  not,  either  in  an  adulterous  or  murder- 
ous life.  Upon  the  admonition  of  the  Prophet, 
fuch  was  the  goodnels  of  God,  he  recovered  from 
his  dangerous  ftate  of  deadly  fin  j  he  rofe  from  his 
foul -apoftafy  from  Godj  through  the  thorny  path 
of  bitter  repentance,  he  recovered  that  flate  in  the 
divine  favour,  of  which  his  bafe  fin  had  deprived 
him. 

To  learn  wifdom  from  the  folly  of  others,  is  one 
of  the  highefl  attainments  of  human  prudence. 
From  this  inftance  of  David's  folly,  let  us  learn  to 
"  abfi:ain  from  flelhly  lufts."  They  ^'  war  againft 
the  foul,"  and  bring  it  into  captivity  to  the  body 
of  fin  and  death.  They  make  way  for  other  more 
grievous  fins  to  enter  and  deprave  the  heart ;  fo  that 
he  who  gives  himfelf  up  to  them,  can  never  forefee 
the  height  of  wickednefs  at  which  he  may  arrive, 
nor  the  depth  of  guilt  into  which  he  may  fink. 
The  lufb  of  adultery  made  way  for  the  malice  of 
murder  to  enter  the  heart,  and  wound  the  con> 
fcience  of  David. 


Part  IV.  numbenng  the  People.  219 

From  him,  too,  we  may  learn  the  nature  and 
efficacy  of  true  repentance.  When  it  is  fincere  and 
hearty,  it  cleanleth  the  confcicnce  from  the  deeped 
ftain  of  guilt,  through  the  merit  of  that  atonement 
which  it  hath  pleafed  God  to  accept  for  hn,  and 
reftores  again  the  finner  to  his  favour  and  mercy. 
It  is  not,  therefore,  fo  much  a  fingle  a6l  of  fin, 
which  excludes  us  from  the  grace  and  mercy  of 
God,  as  the  hardened,  impenitent  ftatc  which  a 
perpetual  repetition  of  finning — the  habit  of  fin — 
brings  on  us.  Such  habits  gradually  blind  the  mind 
and  harden  the  heart  to  fuch  a  degree,  as  at  laft  to 
render  repentance  and  amendment  impradicable. 

As  fleflily  lufts  drew  David  into  the  crimes  of 
adultery  and  murder,  fo  the  natural  pride  and  va- 
nity of  his  heart  led  him  into  the  crime  of  number-r 
ing  the  people.  Whether  any  motions  of  repent- 
ance had  flirred  in  his  heart,  before  the  prophet 
Gad  delivered  his  meifage  to  him,  is  uncertain.  In 
I  Chron.  xxi.  6,  &c.  Joab  is  reprefented  as  ceafing 
to  number  the  people,  before  he  had  taken  any  ac- 
count of  the  tribes  of  Levi  and  Benjamin.  The 
reafon  affigned  is,  that  the  bufinefs  was  "  abomi- 
nable to  Joab.  And  God  was  difpleafed  with  the 
thing,  therefore  he  fmote  Ifrael."  Then  follows 
an  account  of  David's  penitence  and  confeffion  of 
his  fin,  before  Gad  had  been  with  him.  If  there 
be  no  anticipation  in  this  account,  it  furniOics  a 
good  reafon  why  Levi  and  Benjamin  were  not  num- 
bered. It  alfo  proves  that  David's  penitence  began 
before  the  admonition  of  Gad — his  confcience  be- 


220  Obfervations  on  David* s  Dif.  IV. 

ing  awakened  by  fome  alarming  vifitation  of  God 
upon  his  people. 

However  this  be,  on  Gad's  admonition  his  heart 
appears  to  have  been  truly  humbled  and  penitent. 
His  after-condudl,  and  the  condu6V  of  the  elders 
and  people,  fliow  every  mark  of  real  humiliation 
and  penitence.  We  indeed  muft  judge  from  ap- 
pearances, and  appearances  may  deceive  us;  but 
God  feeth  the  heart,  and  cannot  be  deceived.  He 
removed  the  plague,  and  fent  no  after-judgment 
on  Ifrael.     But, 

Suppofing  David  and  the  elders  to  have  a(5ted 
hypocritically,  or  from  the  impulfe  of  their  prefent 
fears  only,  without  any  lading  change  of  the  heart 
and  fentiments :  ftill  I  fuppofe  on  offering  the  facri- 
iice  of  atonement  as  Gad  direfted,  the  peftilence 
would  have  ceafed.  Had  they  returned  to  their 
former  fins,  other  judgments  would  have  followed  ; 
or  they  would  have  been  left  to  the  diftates  of  their 
own  blind  and  impenitent  hearts,  till  they  were  ripe 
for  deftrudion. 

The  reafon  of  my  fentiment  is  this :  The  judg- 
ments of  God  on  public  men  and  nations,  are  not 
only  intended  to  produce  a  national  repentance  and 
reformation,  but  for  the  open  difplay  of  the  fove- 
reign  majefly  of  God,  and  of  the  jufhiceand  equity 
of  his  moral  government  to  the  world,  that  all  men 
may  fear  and  adore  him. 

The  crimes  of  David  and  the  Ifraelites  had  been 
open ;  fo  were  their  profeffions  of  repentance,  and 
their  compliance  with  the  divine  direction  to  make 


A 
Part  IV.  nwubering  the  People.  221 

dn  atonement,  b}'^  facriticing  in  the  thrcfhing-floor 
of  Araunah.  There  appearances  were  luch  as  all 
men  would  judge  to  be  fincere.  Yet,  if  God  faw 
otherwife,  the  removal  of  the  plague  would  have 
tended  to  eftablifli  the  authority  andjuftice  of  his 
moral  government,  as  well  as  to  make  known  his 
goodneis  and  mercy  to  the  world. 

There  is  a  cafe  nearly  in  point  in  the  hiftor)'  of 
Ahab.  If  we  attend  to  the  character  of  Ahab,  we 
fhail  find  it  a  very  bad  one.:  "  He  fold  himfelf  to 
work  wickednefs,  and  did  evil  above  all  that  were 
before  him."  When,  however,  the  Prophet  Eli- 
jah denounced  the  judgments  of  God  againft  him 
for  his  wickednefs,  "  he  rent  his  clothes,  and  put 
fackcloth  on  his  fiefli,  and  fafled,  and  lay  in  fack- 
cloth,  and  went  foftly."  Yet  Micaiah,  in  the 
next  chapter  of  his  hiftory,  gives  him  no  better 
character,  but  again  threatens  him  with  the  ven- 
geance of  God.  Howbeit,  fuch  was  Ahab's  peni- 
tential appearance,  that  the  word  of  the  Lord  came 
to  Elijah,  faying,  *'  Seeft  thou  how  Ahab  hu:i> 
bleth  himfelf  before  me?  becaufe  he  humbleth 
himfelf  before  me,  I  will  not  bring  the  evil  in  his 
days ;  but  in  his  fon's'days  will  I  bring  the  evil  upon 
his  hoafe." 

This  argument  can  extend  no  further  than  to  the 
open  public  fms  of  public  men  and  nations,  and 
to  thofe  appearances  of  repentance  which,  though 
infmcere  in  themfelves,  anfwer  the  end  of  God's 
moral  government  in  the  world.  Nor,  in  that 
cafe,  can  it  be  extended  further  than  to  ward  off 


2  22  Objervatiom,  &c.  Dif.  IV. 

the  prefent  judgment,  which  probably  will  be  fol- 
lowed by  fome  heavier  chaftifement. 

But  for  them,  or  for  particular  private  finners, 
to  fuppofe  there  is  any  efficacy  in  an  hypocritical, 
feigned  repentance ;  or  in  that  which  proceeds  from 
the  alarm  of  prefent  fear,  and  which  permits  the 
linner  to  return  to  his  old  wickednefs,  or  which  eX'^ 
cites  him  only  to  a  partial  reformation  of  life,  or  to 
exchange  one  wicked  courfe  for  another ;  to  lup* 
pofe  that  fuch  hypocritical  pretenfions  can  have 
any  efFeft  to  conciliate  the  favour  of  God,  to  lef- 
{en  his  abhorrence  of  fm  or  their  punifhment  in  a 
future  world,  is  a  moft  vile  and  fatal  prefumption; 
Inftead  of  mitigating,  this  feigned  repentance  will 
aggravate  their  fm,  and  add  greater  weight  to  the 
vengeance  of  God. 

No  repentance  can  avail  them  but  that  which  is 
hearty  and  fmcere  j  which  reaches  to  all  evil  lufls, 
and  habits,  and  tempers,  and  produces  a  real  change 
of  heart  and  life.  Such  repentance  will  be  founded 
on  faith  in  God's  mercy,  and  in  the  merit  of  that 
atonement  for  fin  which  Chrift,  *'  the  Lamb  of 
God,  which  taketh  away  the  fm  of  the  world," 
hath  made  by  his  own  blood. 

God  grant  this  repentance  to  every  member  of 
that  humanity  for  which  Chrift  fuffered.    Amen. 

« 


DISCOURSE  V. 


JESUS,  THE  SON  OF  GOD,  THE  JUDGE 
OF  THE  WORLD,  THE  OBJECT  OF 
CHRISTIAN  WORSHIP. 


John  V.  22,  23.  Fo)-  the  Father  judge th  no  man, 
but  hath  committed  all  judgment  unto  the  Son :  that 
all  men  Jliould  honour  the  Son^  even  as  they  honour 
the  Father. 

X  HE  text  brings  to  our  view  fome  of  the  moft 
important  doftrines  of  our  holy  religion. 

1.  The  divinity  of  Jefus,  the  Son  of  God. 

2.  The  right  of  judgment  which  the.  Father  hath 
committed  to  him. 

3.  The  duty  which  arifcs  from  this  right  com- 
mitted to  the  Soui  namely,  *'  that  all  men  fhould 
honour  the  Son,  even  as  they  honour  the  Fa- 
ther." 

It  is  evident  that  the  right  or  power  of  judg- 
ment committed  to  the  Son,  and  the  adorahon 
due  to  him  on  that  account,  both  belong  to  him 
becaufe  he  is  the  Son  of  God.     It  will,,  therefore. 


224  7^^-^  ^^^^  objeEl  of  DlL  V. 

be  neceflary  to  afcertaln  in  what  fenfe  he  is  fo,  that 
we  may  fubmit  to  him  as  our  Judge,  and  reverence 
him  as  the  obje<5l  of  our  adoration,  not  only  with 
the  piety  of  devout  Chriftians,  but  with  the  un- 
derflanding  of  reafonable  men,  who  know  in  whom 
they  beheve. 

A  proper  attention  to  the  tranfadion  recorded 
before  the  text,  and  to  the  converfation  of  Jefus 
with  the  Jews,  in  confequence  of  it,  efpecially  if 
that  converfation  be  compared  with  other  declara- 
tions of  Jefus  which  the  holy  Evangelifts  have 
tranfmitted  to  us,  will,  I  truft,  afcertain  to  all  rea- 
fonable and  candid  men,  what  they  are  to  believe 
and  do  as  Chriftians  in  this  refpeft ;  and  w^th  this 
advantage-— that  the  authority  of  Jefus  will  there- 
by become  the  ground  both  of  their  faith  and  prac- 
tice. 

At  the  pool  of  Bethefda,  in  Jerufalem,  Jefus 
found  a  man  who  had  laboured  under  an  impo- 
tency  of  body  thirty-eight  years,  and  faid  to  him, 
*'  E.ife,  take  up  thy  bed,  and  walk."  The  words 
of  Jefus  were  the  words  of  power — the  power  of 
God  omnipotent  operated  in  them.  The  man, 
though  before  unable  to  get  into  the  pool  with- 
out help,  rofe  at  the  word,  took  up  his  bed,  and 
departed. 

It  was  the  fabbath  day  when  this  miracle  was 
wrought.  The  Jews,  who  faw  the  man  carrying 
his  bed,  reprimanded  him  for  profaning  the  fab- 
bath. He,  thinking  himfelf  fully  juftified  by  his 
order  who  had  made  him  well,  pleaded  that  order 
in  his  own  excufe.     But  not  knowing  Jefus,  he 


Dif.  V.  ChijVtan  Worfnip.  ii^ 

could  give  no  information  who  it  was  that  kid 
commanded  him  to  take  up  his  bed  and  depart. 

Jefus  afterwards  found  the  man  in  the  temple, 
and  faid  to  him,  '*  Behold,  thou  art  made  whole  j 
fin  no  more,  left  a  worle  thing  come  unto  thee.'* 

It  is  not  likely  this  man  could  entertain  any  ma- 
licious intentions  towards  Jefus,  from  whom  he  had 
received  io  great  a  benefit.  Gratitude  to  God  for 
his  goodnefs  towards  him  had  probably  carried  him 
to  the  temple,  when  Jefus  found  him  there;  and 
the  fame  gratitude  might  excite  a  wifh  in  him  to 
make  Jefus  known  to  the  Jews,  that  they  might 
reverence  him  as  the  Prophet  of  God.  Whatever 
was  his  motive,  he  went  and  told  the  Jews  who 
had  reproved  him  for  carryirfg  his  bed  on  the  fab- 
bath  day,  that  it  was  Jefus  Who  had  cured  him  of 
his  impotency. 

UnalTeded  by  the  miracle  which  had  been 
wrought,  and  which  proved  that  the  power  of  God 
refided  with  Jefus,  they  perfecuted  and  fought  to 
kill  him,  becaufe  he  had,  as  they  fuppofed,  pro- 
dined  the  fabl5ath,  by  making  the  man  whole,  and 
diredling  him  to  carry  his  bed  on  that  day* 

On  this  occafion,  the  Jews  to  whom  the  Vnan 
gave  the  intormation,  feem  to  have  gone  immedi- 
ately to  the  temple,  and  direftjy  to  have  urged 
their  accufation  agaihft  Jefus.  His  anfwer  was, 
"  My  Father  wcrketh  hitherto,  and  I  work" — 
God  the  Creator  hath  hitiierto  preferved  his  crea- 
tures, and  doeth  good  to  them  on  the  fabbath  day. 
After  his  example,  who  is  my  Father,  I  alfo  work, 
id  have  done  good  to  this  man  on  the  Lbbath  day. 
Gs 


226  Jefm  the  Object  of        '       Dif.  Y, 

Inftead  of  appeafing,  this  anfwer  increafed  their 
mahce  againft  him.  They  now  fought  to  kill  him, 
not  only  for  his  fuppofed  profanation  of  the  fab- 
bath,  but  alfo  becaufe  he  faid  that  God  was  his 
Father,  thereby  making  himfelf  equal  with  God, 
They,  therefore,  underftood  hirn  as  calling  God 
his  Father  in  fome  fenfe  peculiar  to  himfelf,  and 
which  made  him  equal  with  God.  Not,  therefore, 
his  father  by  creation  ^  for,  in  that  fenfe,  God  is  the 
Father  of  angels  and  men,  who  yet  were  never  fup- 
pofed to  be  equal  with  God ;  not  by  adoption,  for, 
in  that  fenfe,  they  fuppofed  all  Jews  to  be  the  fons 
of  God,  yet  never  imagined  them  to  be  equal  with 
him.  But  if  he  did  not  call  himfelf  the  Son  of 
God  by  creation,  nor  by  adoption,  but  in  a  peculiar 
and  exalted  fenfe  which  made  him  equal  with  God^ 
it  mufl  have  been  the  Son  of  God  by  nature,  equal 
with  God  in  effence,  as  every  fon  is  of  the  fame  na- 
ture and  effence  with  his  father. — waTspa  »J»of  E?iEys  to»  Osw 
— he  faid  God  was  his  own,  his  proper,  his  pecu- 
liar Father,  in  fuch  a  fenfe  as  to  make  him  equally 
eGod  with  him — as  much  fo  as  a  fon  is.  equally  a 
man  with  his  father. 

Should  it  be  faid,  that  this  is  reprefenting  the 
matter  as  the  Jews  underftood  Jefus,  and  not  as 
he  fpake,  I  anfwer — The  Jews  exprelTed  the  fenle 
plainly  in  which  they  underftood  him ;  and  through 
the  whole  converfation  Jefus  never  once  contra- 
dicted it,  or,  in  the  leaft,  endeavoured  to  correct 
any  mifreprefentation  about  it.  They,  therefore, 
rightly  underftood  him,  and  rightly  exprelTed  his 
meaning.     Nor  is  there  any  expreffion  in  the  dif- 


Dif.  V.  Chrijlian  WorJIiip.  227 

courfe  which  contradi(5ts,  or  which,  when  fairly  re- 
prefented,  does  not  comport  with  the  fenfc  in 
which  the  Jews  underflood  himj  viz.  that  God 
was  his  proper,  his  peculiar  Father,  and  he  him- 
felf  equally  God  with  the  Father. 

Nor  will  it  appear  ftrange  that  the  Jews  fliould 
underftand  Jefus  in  this  fenfc,  if  we  confider  that 
they  knew  and  believed  that  God  had  o)ie  So)i  equal 
in  nature  and  effence  with  the  Father.  However 
they  came  by  this  knowledge,  whether  it  was  the 
remains  of  the  original  revelation  of  God  to  Adam, 
preferved  by  oral  tradition;  or  whether  they  had 
learned  it  from  their  fcriptures,  v/hich  certainly 
contain  plain  intimations  of  it;  that  it  could  not 
have  been  a  novel  do(5trine  among  them,  appears 
evidently  from  the  following  conHderations. 

Neither  Jefus  nor  his  Apollles  make  any  apology 
for  introducing  the  doflrine  of  a  Trinity,  or  dif- 
tinclions  of  perfons  in  the  godhead,  as  a  funda- 
mental principle  of  religion ;  but  fpeak  of  it  as  of 
a  received  fentiment,  well  underilood.  They  de- 
clare Jefus  to  be  the  Son  of  God,  but  they  takq 
no  pains  to  prove  that  God  hath  a  Son,  or  give 
any  illuflration  of  the  matter.  Had  it  been  a  new 
pofition,  it  could  not  have  paffed  off  in  the  manner 
it  did.  A  people  fo  addicted  to  their  own  opinions 
as  the  Jews  were,  fo  acute  in  art  and  management, 
fo  difpofcd  to  find  fliult  with  Jefus  and  his  Apof- 
[les,  fo  determined  to  root  Chriflianity  out  of  the 
world,  or,  at  lead,  to  prevent  it  from  gaining  any 
credit  in  it,  never  would  have  permitted  any  reli- 


22  S  Jeftts  the  Objea  of  Dif.  V. 

gious  fentiment  to  pafs  uncenfured,  had  it  been 
new  or  ftrange,  or  oppofite  to  the  principles  of  their 
own  rehgion. 

And  yet  it  was  not  till  many  years  after  the 
New  Teflament  was  written,  and  Chriftianity  had 
pervaded  the  world,  that  they  found  fault  with 
the  dodrine  of  the  Trinity,  True  it  is,  they  ac- 
cufed  Jefus  of  blafphemy  for  faying  that  He  was 
the  Son  of  God,  but  never  for  faying  that  God  had 
a  Son. 

Familiar  muft  the  expreffions,  Snn  of  God,  and 
IP'ord  of  God,  have  been  among  them  when  no 
cenfure  was  caft  on  the  ufe  of  them,  and  no  cxpla- 
.nation  of  their  meaning  demanded  :  when  St.  John 
could  write,  "  In  the  beginning  was  the  Word,  and 
the  Word  was 'with  God,  and  the  Word  was  God  i" 
^nd  yet  have  no  fault  found  by  the  Jews,  either 
with  the  fentiment  or  the  expreffion. 

When,  indeed,  they  perceived  the  difpofition  of 
the  heathen  to  perfecute  Chriitianit}'',  and  that  the 
dodrine  of  the  Trinity  had  given  offence  to  fome 
C>f  the  philofophers,  the  hope  of  infliding  a  deep 
and  fatal  wound  on  the  religion  of  Jefus,  tempted 
them  not  only  to  renounce  that  dodrine,  but  to 
give  a  new,  and  forced,  and  unnatural  conflruc- 
tion  to  their  own  Scriptures,  which  plainly  taught 
it.  Then  \Nt  firft  hear,  that  when  God  faid,  "  Let 
us  make  man  in  our  image,  after  our  likenefs," 
he  fpoke  to  his  Angels,  or  alter  the  manner  of 
earthly  monarchs.  But,  where  do  wc  read,  or 
where  learn,  thot  the  Anri;els  were  ever  taken  into 


Dir.  y.  Chrijlian  Warjh'tp,  229 

council  with  God  ?  They  are  his  minifters  to  exe- 
cute his  commands,  not  his  advifers  to  diredt  his 
proceedings. 

And  who  were  the  earthly  monarchs  who  gave 
Ilk  to  this  mode  of  cxprefTion  ?  When  God  laid, 
"  Let  us  make  man,"  neither  monarch  nor  man 
had  iubfiiled  on  the  earth.  Befides,  the  monarchic 
ftyle  V.S  and  "0)6  is  rather  of  modern  date.  While 
monarchs  fuppofed  that  they  reigned  in  their  own 
right,  their  flyle  was  /and  me^  (Dan.  iii.  29.  and 
vi.  26.)  and  it  is  only  fmce  they  have  been  con- 
vinced that  they  reign  by  the  confent  of  their 
people,  and-  that  the  power  and  majefty  of  their 
people  is  centered  in  them,  that  the  ftyle  hath  been 
changed  from  the  fmgular  to  the  plural  number.* 

*  Bifhop  Patrick  obferves,  in  his  Commentary  on  Levit.  v.  19.  that 
Jonathan  (I  fuppofe  in  his  Targum)  paraphrafes  the  laft  words  of  the 
Verfe — "  againft  the  Lord" — aga'injl  the  name  of  the  IVord  of  tha  Lord. 
And  notes,  that  the  dodtrinc  of  the  ever-bkfTed  Trinity  was  not  unknown 
to  the  ancient  Jews;  as  appears  from  the  frequent  mention  of  the  IVord 
^  the  Lord  in  the  Chaldee  paraphrafts,  where  the  Hebrew  hath  only 
Jehovah  :  For  which,  faith  the  Bifliop,  I  can  fee  no  reafon  at  all,  if  there 
had  not  been  a  notion  among  them,  of  more  perfons  than  one,  who  weie 
Jehovah.  It  doth  not  always,  indeed,  carry  this  fignification  in  it;  but 
there  are  very  many  places  where  by  the  Word  of  the  Lord  cannot  be 
meant  a  Word  fpohen  by  the  Lord,  or  any  thing  clfe,  but  Z.  pctfon  fpealing 
er  asking,  ivho  is  the  Lord.  There  is  a  famous  inftance  of  it  in  Gen.  xxviii. 
ao,  ar.  v.here  Jacob's  vow  is  thus  tranflated  by  Onkelos:  facob  voiced  a 
%'fw,  fiiytrtg.  If  the  Word  of  the  Lord  loUl  he  luith  me,  and  keep  me,  \^c. 
then  fcall  the  Word  of  the  LoRD  he  my  GoD.  Where  the  W'ORD  of  the 
Lord  is  fo  plainly  made  the  objeA  of  his  adoration,  that  it  evidently 
fliows  they  had  a  notion  in  thofe  days  when  Onkelos  lived,  (which  was 
about  our  Saviour's  time)  of  more  perfons  than  one  who  was  the  Loxd. 
The  Hierufalcm  Targum  alfo  fpeaks  this  fo  clearly,  that  one  cannot  but 
be  foraething  amazed  to  meet  with  fuch  exprcflions  in  it  as  thofe  upoa 
Gen.  iii.  22.  The  Word  of  the  Lord  fald.  Behold,  Adam,  "U'hom  I  have 
created,  is  my  only-begotten  in  tit  ivorld;  as  I  am  the  ovly-begciten  in  the 
^ejftns  tth'je.     Which  may  fairly  induce  a  belief,  that  St.  John  u  cd  the 


^30  Jefus  the  OhjeSl  of  Bif.  V, 

Indeed,  fo  commonly  had  the  opinion  of  God's 
having  a  Son  obtained  among  the  Jews,  and  that 
his  Son  was  fometimes  to  appear  in  the  world  for 
great  and  good  purpofes,  that  it  had  got  among  the 
heathen;  or  they  had  received  it  by  oral  tradition 
from  Adam,  and  poflibly  had  grafted  on  it  the 
ridiculous  notion  of  the  children  of  their  Gods. 
Nebuchadnezzar,  at  the  fiery  furnace,  and  the  Ro-? 
man  Centurion,  at  the  crucifixion  of  Jefus,  both 
ufe  the  phrafe,  the  Son  of  God-)  as  a  common,  or,  at 
leaft,  a  known  expreflion. 

The  Chriftian  faith  teacheth  us,  that  with  the 
humanity  of  Jefus,  the  divinity  of  the  eternal  Son 
of  God  was  united,  fo  as  to  make  him  both  God 
and  man  in  one  perfon.  In  his  humanity  he  exe- 
cuted the  offices  of  the  Prophet  and  Prieft  of  God, 
which  were,  by  the  Father,  committed  to  him. 
Many  things  faid  of  the  Son  of  God  are  accom- 
modated to  his  humanity,  the  nature  in  which  he 
acted  in  this  world  ;  and  to  his  prophetic  office, 
which,  in  that  nature,  he  executed  by  commiffion. 
from  the  Father.  Many  of  the  objedions  which 
have  been  made  to  the  divinity  of  the  Son  of  God, 
have  arifen  from  applying  the  expreffions  of  Scrip- 
ture, which  relate  to  the  human  nature  of  Jefus, 
and  to  his  executing  in  human  nature  the  prophe- 
tic and  facerdotal  offices  which  God  committed  to 
him,  to  the  divine  eternal  nature  which  the  Son 
had  before  he  took  humanity  upon  him,  and  which 

known  language  of  thofe  times,  when  he  declared  our  bleffed  Saviour's 
Godhead,  under  the  name  of  the  Word,  luho  teas  In  the  beginn'uig  ii-iib 
Cod,  and  zvas  Cod, 


Dif.  V.  Chrifiian  PVorpp.  23 1 

refided  and  operated  in  Jefus,  in  confequence  of 
the  union  of  the  human  and  divine  nature  in  him : 
or,  from  not  attending  to  the  faith  which  the  Chril- 
tian  Church,  and  the  mod  ftrenuous  aflertors  of 
the  dodtrine  of  the  blefled  Trinity,  ever  held ;  viz. 
that  the  Father  was  the  origin  and  fountain  of  the 
divinity  ;  and  that,  therefore,  the  Son  was  Deus  de 
DeOy  God  of  God.  But  hence  to  argue  that  the 
Father  mull  be  prior  to  the  Son,  or  that  the  Son 
muft  be  inferior  in  nature  to  the  Father,  is  to  draw 
confequences  which  the  premifes  will  not  juftify. 

On  this  fubje<5t  it  is  not  poflible  always  to  fpeak 
with  ftri6t  propriety ;  indeed  not  without  fome  de- 
gree of  abfurdity — fuch  is  the  fcantinefs  of  human 
capacity.  Nor  does  nature  afford  any  fimilitude 
by  which  we  can  exadlly  rcprefent  or  explain  it. 

It  is  the  nature  of  the  fun  to  fend  forth  light, 
and  it  ever  was ;  nor  can  we  fuppofe  an  inftant 
lince  the  lun  exifted,  in  which  it  did  not  do  fo. 
Though,  therefore,  light  come  from  the  fun,  yet 
it  is  coeval  with  the  fun,  nor  can  imagination  con- 
ceive it  to  have  had  a  later  beginning.  We  know 
that  the  fun  exifts.  For  it  is  this  perpetual  efflux 
of  light  from  the  fun,  by  which  we  know  that  it 
exifts  i  which,  indeed,  makes  it  to  be  what  it  is. 
So  it  is  the  nature  of  the  Father  to  generate  the 
Son,  not  by  an  adt  of  his  w^iil,  nor  by  external  ne- 
cefllty,  but  becaufe  he  is  Godj  becaufe  it  is  his 
nature  fo  to  do ;  and  no  inftant  ever  exifted  in 
which  this  was  not  his  nature.  If,  therefore, 
the  Father  be  eternal,  the  Son  is  of  the  fame  eter- 
nity with  him.      And  not  only  the  eternity,  but 


£32  ^ejiu  the  Obje5i  of  Dif.  V. 

tlie  whole  nature  of  the  Father  muft  be  in  the  SoDj 
or  he  would  not  be  his  Son. 

There  is,  therefore,  no  fubordination  of  the  Son 
to  the  Father,  but  that  of  order — none  of  nature — 
none  but  what  arifes  from  the  relation  of  Father 
and  Son :  the  Father  being  the  origin  from  whom 
the  Son  is,  and  ever  hath  been,  and  ever  will  be 
generated,  from  eternity  to  eternity. 

If  we  confider  the  generation  of  the  Son  as  a 
tranfaftion  which  is  palled,  and  done,  and  ended, 
obfcurity  and  difficulty  will  furround  us.  But  the 
nature  of  God  changeth  not — he  is  ever  the  fame. 
If  it  ever  was  the  nature  of  the  Father  to  beget 
the  Son,  it  is  fo  now,  and  ever  v/ill  be  fo.  The 
geniture  of  the  Son  is,  therefore,  a  permanent  con- 
tinuance of  the  operation  of  the  divine  nature, 
which  never  began,  and  never  will  end.  And 
from,  or  in  confequence  of  this  eternal,  inceffant 
generation  of  the  Son,  is  the  procefEon  of  the  Holy 
GhofI:,  who,  with  the  Father  and  the  Son,  is  one 
God  Almighty.  In  this  unbeginning,  never-end*. 
ing  generation  and  proceliion,  confift:s  the  unity, 
the  confubftantiahty,  the  onenefs  of  efience,  the 
co-eternity  and  co-equality  of  the  perfons  of  the 
ever-bleffbd  Trinity,  and  the  felicity  of  God  hinv 
felf. 

The,  Son  muft  be  of  the  fame  nature  with  the 
Father,  becaufe  it  is  effential  to  the  charadier  of  a 
fon  to  be  fo.  Diftind  perfons  they  may  be,  and 
they  are,  in  the  Scriptures,  defcribed  as  being  fo, 
and  diftinft  operations  are  attributed  to  them :  but 
one  undivided  elTence,  one  God  Almighty  they 


Dif.  V.  Chripcin  fVorfiip.  233 

muft  be ;  for  God  is  indivifible,  without  body  or 
parts. 

On  this  ground,  what  Jefus  faid  cf  his  being  in 
heaven,  while  he  was  here  on  earth ;  of  his  being 
one  with  the  Father ;  of  his  being  before  Abra- 
ham was,  is  ftridly  intehigible;  though  the  unity 
of  the  godhead,  and  the  dlllindion  of  perfons  in 
it,  be  above  the  reach  of  our  hmited  capacities. 
But  why  a  pcrfon  who  bchevcs  the  unity  ot  God, 
fliould  quarrel  with  the  diilindion  of  perfons  in 
the  godhead,  becaufe  he  cannot  comprehend  it,  I 
fee  not  the  reafon.  To  conceive  of  the  fimple 
unity  of  God,  is  as  hard  to  the  human  mind,  as  to 
conceive  of  a  Trinity  of  perfons  in  that  unity ;  and 
the  argument,  from  the  want  of  comprehenfion,  is 
jufb  as  ftrong  in  the  one  cafe,  as  in  the  other — They 
are  both  incomprehenllble. 

With  regard  to  the  eternity  of  the  Son  of  God, 
there  is  one  confideration  arifmg  from  the  reprefen- 
tation  which  the  Holy  Scriptures  give  us  of  the 
nature  of  God,  which  appears  to  me  to  put  that 
matter  beyond  all  difpute  or  doubt.  Of  God  they 
fay,  that  he  "  only  hath  immortality,"  dwelling  in 
light  unapproachable  J  and  is  invilible.  (i  Tim.  vi. 
16.)  That  the  Son  is  *'  the  brightnefs,"  the  outward 
manifcflaticn  or  difplay  of  "  his  glory'* — that  is, 
whatever  of  God  is  manifefled  to  his  creatures,  is 
by  and  through  the  Son,  by  whom  he  created,  by 
whom  he  redeemed,  and  by  whom  he  governs  the 
v/orld.  (Heb.  i.  2,  3.)  Had  there,  then,  been  a 
time  when  the  Son  did  not  exill,  what  manifefta- 
tioil  of  God,  what  difplay  of  his  glorv,  could  pof" 

Hh 


234  yc/^«-^  the  Ohjed  of  Dif.  V. 

fibiy  have  been  made  ?  And  how  could  the  Son 
have  been  created,  or  produced  into  being?  The 
creation,  or  produftion  of  the  Son,  mufl  have  been 
a  difplay  of  the  glory  of  God:  but  when  the  Son 
was  not,  there  was  no  medium  by  which  to  difplay 
his  glory. 

This  view  of  the  matter  \vill  lead  us  to  the  true 
underftanding  of  thofe  palTages  of  Scripture  which 
mention  the  vifible  appearance  of  God  to  Adam, 
Abraham,  and  others,  God  the  Father  is  invilible ; 
no  man  hath  feen  his  fhape  at  any  time,  nor  heard 
his  voice.  (John  v.  37.)  It  muft,  therefore,  have 
been  the  appearance  of  the  Son  of  God  which  the 
Scriptures  mean.  And  the  hiftory  of  thofe  ap- 
pearances generally  gives  us  a  teft  by  which  to  dif- 
tinguifh  him  from  an  Angel  fent  to  execute  the 
command  of  God — the  requifition  or  acceptance 
of  divine  adoration. 

In  John  xiv.  9.  Jefus  faith,  "  He  that  hath  feen 
me,  hath  feen  the  Father."  How  can  this  be  true, 
unlefs  the  Son  be  the  image,  the  vifible  manifefta- 
tion  of  the  Father  ?  He,  therefore,  who  feeth  him, 
and  heareth  his  dodrine,  feeth  the  Father,  and 
knoweth  his  will. 

When  God  faw  beft,  the  Son  of  God  took  hu- 
man nature  upon  him  in  the  womb  of  the  Virgin 
Mary,  and  was  made,  or  became  man,  even  the 
God -man,  Jefus  Chrift.  In  human  nature  he  was 
capable  of  making  expiation  for  the  fin  of  man,  by 
offering  himfelf  a  fm-offering,  or  facrifice  of  atone- 
ment to  God  ;  that,  by  fuifering  in  human  nature, 
he  might  reconcile  God  to  man  who  had  iinned 


Dif.  V.  Chnftian  Worjlii'p,  2J5 

againft  him.  And,  by  reftoring  the  Holy  Spirit 
who  proceedeth  from  the  Father  and  the  Son,  to 
man,  enable  him,  through  penitence,  faith,  and 
obedience,  to  be  reconciled  to  God,  that  he  might 
be  happy  with  him  in  heaven,  according  to  the 
original  dcfignof  his  creation.    2  Cor.  v.  18,  &c. 

That  this  was  the  defign  of  God  in  the  redemp- 
tion of  the  world  is  evident.  But  to  give  full  ef- 
ficacy to  that  dcfign,  and  lead  man,  through  pe- 
nitence and  holinefs,  to  reconciliation  with  God,  it 
became  neceflary  that  man  fhould  be  fully  inftruft- 
cdin  the  will  of  God,  that  he  might  conform  him- 
felf  to  it,  and  live  as  God  fhould  dired.  That  he 
(lioulcJaHo  be  inft:ru<5led  in  the  nature  of  the  atone- 
ment made  for  fin,  that  he  might  believe  it,  and 
rely  on  it  in  the  authority  and  dignity  of  the  Per- 
fon  who  made  the  atonement,  and  inftrudled  him 
in  the  will  of  God,  that  he  might  confide  in  his 
merit,  receive  his  inflruftions  as  the  conditions  of 
his  acceptance  through  the  atonement,  and  mark 
his  example  as  the  rule  of  his  life;  in  the  nature 
and  office  of  the  Holy  Ghoft,  through  whom  he 
was  to  be  enabled  to  do  all  that  was  to  be  required 
of  him. 

It,  therefore,  became  neceflary  that  Jefus,  the 
Son  of  God,  united  to  human  nature,  fhould  be 
commifiioned  of  God  to  be  his  Prophet  to  the 
world,  to  inftruft  them  in  the  will  of  God,  and  in 
the  things  they  were  to  do  in  order  to  be  reconciled 
to  God  and  that  he  fhould  give  the  moft  indubi- 
table  proof  that  he  was  thus  commifiioned  and 
feiit  of  God.     This  Jefus  did  do,  by  a  long  fcries 


23^  Jejus  the  ObjeB  of  Dif.  V. 

of  aftonlfliing  miracles,  performed  publicly  in  the 
country  of  Judea. 

It  was  alfo  neceffary  that  he  fhould  be  appointed 
the  Prieji  of  God,  to  make  atonement  for  fin,  and 
reconcile  God  and  men  together,  whom  the  fm  of 
the  latter  had  parted  afunder.  Of  this  appoint- 
ment Jefus  gave  the  fulleft  proof,  and  made  a  com- 
plete and  perfect  atonement  and  fatisfadtion  for 
the  fin  of  the  world,  by  offering  himfeif  to  God, 
and  dying  on  the  crofs.  Therefore  is  Jefus  the 
Mediator  of  the  new  covenant,  by  which  man  is 
admitted  to  new  and  mild  terms  of  falvation, 
through  faith  in  his  blood — (landing  in  the  mid- 
dle fpace  to  reconcile  a  holy  God  to  offending  man, 
by  procuring  for  him  remiffion  of  fins;  and  finful 
man  to  the  God  of  purity,  by  the'fandification  of 
his  fpirit. 

Of  this  Saviour  Jefus,  God  and  man  united, 
commiflioned  of  God  to  be  his  Prieft  and  Prophet 
to  the  v/orld,  by  the  full  effufion  of  the  Holy 
Ghofl  upon  him,  without  meafure  or  limit,  and 
confirmed  by  the  miracles  and  mighty  works  which 
he  wrought,  are  thofe  expreflions  in  the  Scriptures 
to  be  underftood  which  fpeak  of  God's  giving, 
granting,  flowing  unto  the  Son ;  of  the  Son's  do- 
ing his  works  in  imitation  of  the  Father ;  of  his 
having  all  power  committed  unto  him,  and  being 
conftituted  head  over  all  things  in  heaven  and  in 
earth. 

To  the  Son  of  God  all  power  and  dominion  be- 
longed from  eternity.  Thofe  things  were  ever  his 
hy  nature,  and  could  not  be  given  or  granted  %> 


Dif.  V.  Chrijlian  Worjliip,  237 

him.  Such  expreffions,  therefore,  relate  to  the 
God-man  Jcfus  Chrift,  adling  by  commiflion  from 
God,  as  his  Prieft  and  Prophet  to  the  world,  and, 
particularly,  as  the  Governor  and  final  Judge  of  it. 

This  is  the  fecond  thing  which  the  text  prefents 
to  our  confideration.  I  Ihall,  therefore,  endeavour 
to  Ihow,  that  this  right  of  judgment  is  committed 
to  Jefus  Chrift,  as  he  is  the  Son  of  God  made  man 
— manifefted  in  human  flsili. 

To  this  point  the  text  bears  decided  teftimony 
— "  The  Father  judgeth  no  man,  but  hath  com- 
mitted all  judgment  unto  the  Son."  To  the  Son 
this  right  belonged  from  eternity,  feeing  he  is  the 
creator  and  upholder  of  all  things.  But  as  Jefus, 
the  Saviour,  the  Redeemer  of  the  world,  is  not 
only  the  Son  of  God,  but  the  Son  of  man  alfo, 
this  judgment  is  committed  to  him.  John  v.  27. 

That  Jefus  is  conftituted  Judge  of  the  wodd, 
there  are  fo  many  exprefs  declarations  of  the  Holy 
Scriptures,  that  it  is  unnecelTary  to  cite  them. 

The  office  of  a  Judge  is  to  examine  the  ftate  of 
thofe  who  are  fubjed:  to  his  judgment,  by  certain 
rules  or  laws  which  are  to  regulate  his  judgment, 
and  which  have  been  the  rule  of  life  to  thofe  who 
are  judged  by  him;  and  to  pronounce  fentcnce 
upon  them,  either  of  acquittal  or  condemnation, 
according  as  thofe  laws  fhall  diredt. 

Another  part  of  the  Judge's  office  is  to  fee  that 
the  fentence  he  liath  pronounced  be  carried  into 
effed,  either  by  rewarding  thofe  who  are  acquitted, 
or  punifliing  thofe  who  are  condemned,  according 


238  J  ejus  the  QbjeEl  of  Dif.  V. 

as  the  law -by  which  they  have  been  judged  ihall 
dired. 

This  office,  it  is  declared,  Jefus  fliall,  at  the  laft 
day,  exercife  over  all  who  ever  lived  :    And, 

Firfl,  over  his  Churchy  every  member  of  which 
fhall  be  judged,  and  acquitted  or  condemned  by 
him,  according  as  he  (hail  have  improved  or 
negleded  the  talents  committed  to  him — the  pre- 
cious do6trines  of  Chriftianity  under  which  the 
merciful  providence  of  God  placed  him. 

Secondly,  over  all  the  nations  of  the  earth,  to 
whom  the  knowledge  of  falvation  through  Jefus 
was  not  made  known.  The  rule  of  their  judg- 
ment will  be,,  the  laws  of  that  reafonable  nature 
and  confcience,  and  the  revelations  of  his,  will^ 
which  God  hath,  at  any  time,  given  them  for  the 
direction  of  their  conduQ:  in  life.  Matt,  xxv, 
14,  &c. 

It  is  not,  however,  to  be  underftood,  that  this 
right  to  judge  the  world  which  is  committed  to 
Jefus,  is  confined  to  the  fmgle  procefs  of  the  laft 
day.  The  prefent  government  of  the  world  is  in 
his  hands-;  and  all  the  difpenfations  of  Divine  Pro- 
vidence, whether  of  mercy  or  judgment,  are  ma- 
naged by  him.  "  The  Father  judgeth'no  man," 
faith  Jefus  in  the  text,  '*  but  hath  committed  all 
judgment  unto  the  Son."  The  fame  right  he 
claimeth  to  himfelf  by  various  other  declarations, 
though  made  in  different  words.  "  All  things  are 
delivered  unto  me  of  my  Father.*'  (Matt.  xi.  27.) 
*'  All  power  is  given  unto  me  in  heaven  and  ii?. 


D'll.  V.  '-ChriJUan  IVorJhip.  539 

earth."  (Matt,  xxviii.  iS.)  "  The  Father  loveth 
the  Son,  and  hath  given  all  things  into  his  hand.'* 
(John  iii.  ^c^.)  And,  in  John  xvii.  2,  addreffing 
himfelf  to  the  Father,  he  faid,  "  Thou  haft  given 
him  (the  Son)  power  over  all  flefh." 

More  citations,  from  various  parts  of  the  New 
Teftament,  might  be  added  to  thefe,  to  prove  that 
both  the  prefent  government  and  future  judgment 
of  the  world  are  in  the  hand  of  Jefus.  I  fhall, 
however,  content  myfelf  with  one  from  St.  Paul : 
Speaking  of  the  exaltation  of  his  Divine  Mafter,  he 
faith,  God  "  raifed"  Chrift  '*  from  the  dead,  and 
fet  him  at  his  own  right  hand  in  the  heavenly  places, 
far  above  all  principality,  and  power,  and  might, 
and  dominion,  and  every  name  that  is  named,  not 
only  in  this  world,  but  alfo  in  that  which  is  to  come : 
and  hath  put  all  things  under  his  feet,  and  gave 
him  to  be  the  head  over  all  things  to  the  Church.'* 
Eph.  i.  20,  21,  22. 

Thus  is  the  God-man  Jefus  invefted  with  that 
fupremacy  of  power  which  belongs  to  the  eternal 
Son  of  God.  The  confequence  of  this  invefklture 
is  the  laft  thing  which  the  text  prefents  to  our 
view;  namely. 

Thirdly,  the  duty  which  ariies  from  this  right 
of  judgment  committed  to  the  Son — "  That  all 
men  fhould  honour  the  Son,  even  as  they  honour 
the  Father" — honour  him,  clothed  with  human 
flefh,  even  as  the  eternal  and  only  begotten  Son  of 
God — one  with  the  Father,  and  equal  to  him  in 
nature — God  bleifed  for  ever.     . 

The  honour  due  to  the  Father  beins  made  the 


240  l^P^  i^^^  ObjeEl  of  Dif.  V. 

ftandard  c^r  tefl  by  which  to  eflhuate  and  regulate 
the  honour  due  to  the  Son,  we  mufl  confider  in 
what  that  honour  confifls,  and  why  it  is  paid  to 
him  by  his  faithful  fervants,  that  we  may  be  ever 
ready  to  give  the  fame  honour  to  the  Son. 

sAs  the  Father  is  the  Creator,  Preferver,  and  Go- 
vernor of  the  univerfe  -,  reverence,  adoration,  and 
obedience  are  due  to  him  from  all  the  creatures  of 
his  hand.  As  he  is  infinite  in  power  and  goodnefs ; 
prayer  and  fupplication  ought  ever  to  be  made  to 
him,  that  we  may  obtain  the  good  things  neceffary 
for  us,  and  be  protefted  from  evil.  As  he  is  infi- 
nite in  wifdom  and  truth;  fubmiffion  to  his  will 
and  reliance  on  his  promifes  are  due  to  him.  As 
he  is  the  author  and  giver  of  all  the  abilities  we 
polTefs,  and  of  all  the  good  we  enjoy;  thankfgiving 
and  praife  from  grateful  hearts  ought  ever  to 
afcend  to  him. 

That  God  made  the  worlds  by  his  Son ;  that  the 
Son  uphold eth  all  things  by  the  word  of  his  power, 
is  declared  to  us  by  the  pen  of  an  Apoftle.  That 
all  judgment,  and  the  prefent  government  of  the 
world,  is  committed  to  him,  we  have  feen  from  his 
own  declarations.  In  whatever  refpefts,  therefore, 
worfhip,  fubmiffion,  faith,  obedience,  are  due  to 
the  Father,  they  are  alio  due  to  the  Son,  Jefus, 
God  and  man :  becaufe  all  men  are  required  to 
honour  the  Son  even  as  they  honour  the  Father : 
and  he  who  thus  honoureth  not  the  Son,  honoureth 
not  the  Father,  who  fent  him  into  the  world  in- 
vefted  with  power  and  authority  to  be  Governoi 
and  Judge  of  the  whole  earth.. 


DiL  V.  Chriftian  Worfnip,  %Af\ 

It  thefe  things  be  fo,  can  Jcfus  be  mere,  man? 
Can  he  be  any  thing  lefs  than  equal  with  God? 
Now,  vvhatfoever  is  equal  with  God,  is  God. 

The  unity  of  God,  and  the  duty  of  worihipping 
him  only,  was  the  doctrine  of  the  Jewifli  church, 
eftabliflied  by  divine  revelation.  "  Hear,  O  Ifrael," 
faid  Mofcs,  "  the  Lord  our  God  is  one  Lord.  Ya 
fliall  fear  the  Lord  thy  God,  and  fhall  ferve  him  ; 
Ye  fliall  not  go  after  other  gods."     Deut.  vi.  4, 

The  obligation  of  this  command  was  not  only 
acknowledged  by  the  Jews,  but  by  Jefus  himfelf, 
when  he  faid  to  the  tempter,  "  Thou  ihalt  worlhip 
the  Lord  thy  God,  and  him  only  (halt  thou  ferve.'* 
(Matt.  iv.  10.)  In  feveral  places  of  the  Scripture, 
God  claims  his  right  to  adoration  and  worfhip,  and 
declares  he  will  not  give  that  right — his  glory — to 
another.  (Ifa.  xlii.  8.)  But  in  the  text  equal  ho- 
nour is  ordered  to  be  paid  to  the  Son  with  that 
which  is  paid  to  the  Father.  The  Son,  therefore, 
is  not  a  creature  j  for  divine  honour,  fuch  as  is  due 
to  the  Father,  being  paid  to  any  creature,  however 
highly  exalted  he  may  be,  is  idolatry,  and  to  be 
abhorred  by  all  chriftian  people.  The  Son,  there- 
fore, muft  be  God ;  and,  if  God,  eternal :  for  every 
being  who  had  a  beginning  muft  be  a  creature ;  and 
no  creature  can  be  the  object  of  divine  adoration. 

Hence  arifes  the  argument,  that  the  Son  is  not 
begotten  by  an  ad  of  the  Father's  will;  for  then 
he  would  have  a  beginning,  and  confequcntly  b-";  a 
creature.  Nor  could  he  be  begotten  through  any 
external  neceffityi  lor  no  fuch  neceflity  can  ap- 
li 


242^  Jejus  the  OhjeB  of  Dif,  V. 

proach  God,  who  is  almighty.  The  Son  mufl, 
therefore,  be  eternally  begotten,  according  to  the 
nature  of  God — even  as  the  fun  in  the  heavens  na- 
turally emits  light,  and  hath  done  {<:>  from  the  firft 
moment  of  its  exiftence,  and  while  it  exifts  will 
ever  continue  to  do  {q  :  and  was  it  poffible  to  con- 
ceive it  to  ceafe  to  do  fo,  it  would,  from  that  mo- 
ment, ceafe  to  be  the  fun. 

The  human  nature  of  Jefus,  therefore,  confidered 
alone,  by  itfelf,  diftinft  from  and  unconnedted  with 
his  divine  nature,  is  not  the  object  of  adoration ; 
but  it  becomes  {o  in  confequence  of  its  being,  in 
an  ineffable  manner,  taken  into  God,  and  made  one 
with  the  Son  of  God  by  unity  of  perfon — God  and 
man,  divinely  united,  making  one  Chrift  j  for  "  as 
the  reafonable  foul  and  flefh  is  one  man,  fo  God 
and  man  is  one  Chrift." 

Whoever,  therefore,  believing  Jefus  to  be  only 
man,  or  only  a  creature,  worfhips  him  as  God,  is 
guihy  of  idolatry  :  for,  whatever  is  not  God  cannot 
be  the  object  of  Chriilian  worfhip;  and  no  creature 
can  be  God. 

If  it  be  faid  by  Arians  and  Socinians,  that  they 
do  not  worfhip  the  Son  as  the  fupreme  God,  but 
with  fubordinate  worfhip,  as  to  a  being  inferior  to 
him:  I  reply;  The  Scripture  no  where  directs  any 
fubordinate  worfliip  to  be  paid  to  any  being :  its 
language  is,  *'  Thou  fhalt  worfhip  the  Lord  thy 
God,  and  him  only  fhalt  thou  ferve."  Befides,  to 
give  fubordinate  worfhip  to  the  Son,  is  not  to  ho- 
nour hi  m  as  they  honour  the  Father,  to  whom,  a5 
I  fuppofe,  they  profefs  to  pay  fupreme  adoration. 


Dif.  V.  Chrijlian  Worfhip:  243 

To  believe  the  Son  to  be  God,  and  yet  to  be  in- 
ferior, as  God,  to  the  Father,  is  nonlenfe.  It  im- 
plies the  ridiculous  notion  of  two  gods,  one  fupe- 
rior,  the  other  inferior:  and  is  no  better  than  the 
old  heathenifh  notion  of  a  plurality  of  gods,  in 
gradation  down  from  Fate  fupreme,  to  paltry 
Priapus. 

It  is  here  natural  to  remark,  that  this  God  who 
is  worfliippcd  with  fubordinate  worlhip,  is  either 
created,  or  uncreated.  If  created,  whoever  wor- 
fhips  him  with  divine  worfliip,  is  guilty  of  idolatry 
in  giving  that  worfhipto  a  creature,  which  is  due 
to  the  Creator  only.  If  he  be  uncreated,  he  muft 
be  God  fupreme' — "  equal  to  the  Father  as  touch- 
ing his  Godhead."  And  as  there  can  be  but  one 
God,  he  muft  be  of  the  fame  efTcnce  with  the  Fa- 
ther, and  equal  partner  in  the  adorable  nature  of 
Jehovah ;  and  equal  honour  is  due  to  him  with 
tlie  Father.  There  can  be  no  gradation  in  the 
Godhead.  Whoever  is  not  the  fupreme  God,  is  no 
God,  and,  therefore,  no  objedt  of  divine  worfhip. 

The  Son,  then,  being  God  of  the  fame  nature 
with  the  Father,  eternally  generated  by  him,  and 
being  the  Creator,  Preferver,  and  Governor  of  the 
world,  hath  the  right  of  judgment  over  all  crea- 
tures inherent  in  himfelf.  And  being  united  to 
human  nature,  by  taking  the  manhood  into  God; 
dying  in  that  nature  a  facrifice  for  the  fm  of  the 
world  i  and  rifmg  again  in  that  nature  from  death 
on  the  third  day,  and  afcending  into  heaven,  had 
the  right  of  judgment,  which  belonged  to  him  the 
eternal  Son  of  God,  committed  by  the  Father  to 


i44  y^P^  ^^^  QbjeSi  of  Dif.  V. 

him,  as  he  was  Jefus  Chrift,  the  Son  of  God  in 
human  nature,  God  and  man  united.-  The  reafon 
affigned  why  this  is  done,  is,  "  That  all  men  (hould 
^Tionour  the  Son"  of  God  united  to  humanity, 
^'  even  as  they  honour  the  Father" — That  all  men 
might  fee  and  know  the  high  honour  and  dignity 
to  which  the  humanity  of  Jefus,  united  to  the  di- 
vine nature  of  the  Son  of  God,  is  exalted,  becaufc 
it  was  "  obedient  to  death,  even  the  death  of  the 
erofs,"  (Philipp.  ii.  8.)  for  the  redemption  of  the 
world ;  and  might  be  thereby  led  to  honour,  wor- 
ship, and  obey  him,  with  the  fame  fupreme  ho- 
nour, worfhip,  and  obedience,  which  they  pay  to 
the  Father.  For,  confider ;  was  it  poffiblc  to  con- 
ceive this  right  of  judging  the  world  to  have  been 
committed  to  fome  other  being  than  the  Son  of 
God,  who  is  the  Creator,  the  Upholder,  and  Re- 
deemer of  the  v/orld  |  would  it  have  l)een  no  dimi- 
nution of  his  dignity?  no  leflening  of  his  honour 
and  glory  ?  The  probable  confequence  is,  that  the 
regard  and  obedience  of  men  would  have  been  di- 
vided between  him  who  is  their  creator  and  re- 
deemer, and  him  who  was  to  be  their  judge. 
Whereas,  the  blelTmgs  of  creation  and  redemption 
flowing  from  the  fame  perfon  to  whom  the  right  of 
judgment'  is  committed,  the  reverence  and  honour, 
the  worfhip  and  obedience,  the  love  and  gratitude 
which  are  due  to  him,  will  the  more  readily  be  call- 
ed forth,  the  more  cordially  and  cheerfully  paid.* 

*  A  fimilar  fentiment  I  h^ve  read  in  one  of  Bifliop  Sherlock's  fermons ; 
but  I  know  not  where  to  find  it.  Though,  I  believe,  the  worthy  Bifliop 
applies  it  to  fhow  the  propriety  of  the  Son  of  .God,  who  is  the  creator 
«f  men,  being  alfp  their  redeemer. 


Dir.  V.  Chriftkn  IVorflnp,  245 

The  duty  enjoined  on  us  in  the  Text  is,  that  we 
fliould  honour  the  Son  even  as  we  honour  the  Fa- 
ther ;  and  this  duty  being  enforced  by  the  ftrong 
tie  ot  creation,  and  by  the  more  afre(flionate  tie  of 
redemption,  as  well  as  by  the  authority  of  Jefus 
to  whom  all  judgment  is  committed,  let  us  fee  that 
we  be  ever  ready  to  pay  it  to  him,  with  humble 
and  devout  hearts. 

The  open  denial  of  the  divinity  of  Jefus  Chrift 
wh-ich  now  prevails  in  the  world  ;  the  debafcment 
of  his  chararter  to  a  level  with  that  of  Luther, 
Mahomet,*  &c.  the  propcnfity  to  confider  all  reli- 
gions as  equal  in  thcmfelvcs;  and  the  difpofition  to 
return  to  the  heathenifh  worfhip  from  which  ouf 
anccftors  were  converted  to  Chriftianity,-^-  which 
hPwS  jfhown  itfelf  in  various  parts  of  the  world, — ■ 
make  it  neceflary  that  all  Chrift's  faithful  fervahts, 
efpecially  the  miniflers  of  his  word,  fliould  openly 

.   •  Sec  the  New- York  Minerva  of  September  19  or  2c,  1794. 

f  The  prevalence  of  theatrical  entertainments,  which,  notwithftand- 
ing  the  fine  things  that  have  been  faid  of  them,  ftrongly  tend  to  tlie  cor- 
ruption of  principles  and  manners,  to  fill  the  mind  with  tfie  luft  of  fen- 
fual  pleafure,  and  to  wear  all  religious  impreflions  from  it;  the  erefting 
of  heatjien  temples  and  pagodas,  as  ornaments  in  their  pleafu re-grounds, 
and  fetting  up  the  flatutes  of  the  heathen  gods  and  goddefles  in  confpt- 
Ciious  points  of  view;  the  naming  men  of  war  in  honour  of  thcfc  fiifli- 
tious  deities ;  dignifying  a  fuperb  place  of  entertainment  with  the  name 
cf  the  Pantheon — the  temple  of  all  the  gods;  the  total  reje<5lion  of  the  rc- 
rgion  of  Jefus,  and  of  the  name  of  God  in  another  country;  the  difre- 
gard  of  the  fign  of  the  crofs,  the  emblem  of  Chriftiafiity — I  had  almoft 
faid,  the  contempt  with  which  it  is  ignorantly  treated  in  our  own  coun- 
try— all  thefe  things,  taken  together,  fhow  that  the  tranfition  froiil 
Chriftiaiiity  to  heathenifm  would  be  ^  event  not  very  difficult  to  be  ae- 
compliflied.  And  who  can  fay  that,  for  tbefe  tilings,  among  others. 
Cod  is  not  now  calling  the  nations  of  the  world  to  judgmcpt,  and  mak- 
ing them  the  dreadful  fcourgcs  of  each  other? 


2'4^  "Jefi^s  the  ObjeFt  of  pif.  V, 

and  fteadfaftly  maintain  the  divine  natvjre  of  him 
who  hath  bought  them  Vv^ith  his  blood,  reconciled  . 
God  to  them,  eftablillied  for  them  the  fure  hope 
of  eternal  life  through  himfelf,  and  taught  them 
how  to  obtain  it. 

To  this  duty  let  me  call  you  earneftly,  my  Re- 
verend Brethren ;  and,  I  truft  in  God,  you  will  not 
fail  in  it.  The  diftinguiilied  mercy  of  our  auguft 
and  beloved  Mafter,  who  hath,  by  his  grace,  called 
us  to  the  honour  of  ferving  in  his  holy  church,  of 
making  known  the  glad  tidings  of  falvation  through 
him,  and  of  miniftering  in  holy  things  to  his  peo- 
ple, binds  ftrongly  on  us  the  obligations  of  this 
duty.  The  force  of  thefe  obligations  is  increafed 
by  what  we  owe  to  his  people  and  to  the  world. 
On  us,  in  a  good  degree,  it  depends^  whether  the 
pure  word  of  God  be  fully  and  fairly  preached,  the 
facraments  of  his  church  duly  adminifbered,  and  the 
obligations  of  holinefs  explained  and  enforced. 

None  of  thefe  things  can  be  effeflually  done, 
unlefs  the  divine  nature  of  Jefus  Chrift  be  afferted 
and  inculcated  as  the  ground  and  fure  foundation 
of  all  we  fay  or  do  in  his  church.  All  is  vain  and 
ufelefs,  unlefs  fupported  by  his  divinity  and  merit. 
"  No  falvation  is  there  in  any  other;  for  there  is 
none  other  name  under  heaven  given  among  men 
whereby  we  mufl  be  faved."    Adts  iv.  12. 

Though  I  am  confident.  Reverend  Brethren,  that 
you  are  duly  fenfible  of  your  duty  in  this  relpedl, 
and  that  you  will  always  be  ready,  with  a  cheer- 
ful mind,  to  aft  agreeably  to  it,  let  it  not  be 
thought  fuperfluous  if  I  again  bring  to  your  notice 


Dlf.  V.  Chrijlian  WorJIiip.  247 

the  latter  part  of  the  text :  "  He  that  honoureth 
not  the  Son,  honoureth  not  the  Father  which  fent 
him."  He  who  honoureth  not  the  Son  to  whom 
all  judgment  is  committed,  honoureth  not  the  Fa- 
ther who  hath  committed  all  judgment  unto  him, 
and  fent  him  into  the  world. 

There  is,  therefore,  no  way  of  honouring  the 
Father,  but  in  and  by  and  through  the  Son,  by 
whom  alone  he  is  or  can  be  manifefted ;  "  who  is 
the  brightnefs  of  his  glory,  the  exprefs  image  of 
his  perfon,"  the  image  of  the  invilible  God,"  who 
is  himfelf  "  God  bleffed  forever" — in  whom,  and 
by  whom,  and  through  whom  alone,  we  can  fee, 
and  know,  and  have  accefs  to  the  Father. 

To  the  grace  and  protection  of  the  holy,  undi- 
vided Trinity,  one  God  Almighty,  I  com- 
mend you.  Reverend  and  Beloved  Brethren;  be- 
feeching  him  to  dire6t  your  hearts  and  blefs  your 
miniftr}^ ;  that,  holding  faft  the  faith  once  delivered 
to  the  faints,  and  turning  many  to  righteouinefs 
through  that  wifdom  which  is  from  above,  you 
may  rife  from  the  duft  of  the  earth  to  cverlafting 
lite,  and  fliine  as  the  brightnefs  of  the  firmament, 
and  as  the  liars,  for  ever  and  ever,  in  the  heavenly 
kingdom  of  your  God. 

To  the  ONE  God  Jehovah,  Father,  Son,  and 
Holy  Ghoft,  Trinity  of  perfons  in  one  divine  ef- 
fence,  be  honour,  glory,  and  dominion,  now  and 
for  ever.     Amen. 

From  what  hath  been  faid  it  appears,  that  the 
authority  by  which  the  Son  of  God  governeth  and 
iudgeth  the  world,  is  inherent  in  him  as  he  is  the 


24^  >/«-y  tie  Objea  of  Dif.  V, 

Son  of  God,  eternally  begotten  of  the  Father,  and, 
therefore,  of  the  fame  nature,  effence,  and  power 
with  him,  being  the  Creator  and  Preferver  of  the 
world.  And  the  authority  by  which  Jefus  go- 
verneth  and  judgeth  the  world,  is  committed  to 
him,  becaufe  the  godhead  and  human  nature  are 
conjoined  in  him,  *'  not  by  confufion  of  fubftance, 
but  by  unity  of  perfonj"  "  the  manhood  being 
taken  into  God." 

From  the  dignity  of  the  perfon  of  the  Son  of 
God,  we  may  fee  the  neceffity,  as  well  as  the  pro- 
priety, of  his  having  ail  judgment  inherent  in  him. 
His  infinite  power  and  knowledge  and  wifdom 
and  truth  eminently  entitle  him  to  it,  qualify  him 
for  it,  and  enable  him  to  difcharge  it. 

His  taking  the  manhood  into  God,  fliows  the 
propriety  with  which  all  judgment  is  committed  to 
the  God-man,  Chrift  Jefus.  Being  man  as  well 
as  God,  we  are  governed  and  judged  by  one  in  our 
own  nature;  one  who  knovveth  whereof  we  arc 
made — our  weaknefles,  temptations,  difficulties,  and 
diftrefles,  having  himfelf  felt  them,  and  will,  there- 
fore, gracioufly  make  all  proper  allowance  for  them. 

Having,  I  truft,  Ihovvn  the  divinity  of  the  Sou 
of  God  united  to  human  nature  in  Jefus  Chrifb, 
and  the  propriety  of  his  having  all  judgment  com- 
mitted to  him,  that  he  might  be  the  objed;  of  our 
full  faith  and  befl  obedience,  I  beg  leave  to 
mention  another  confideration  ariling;  from  the 
text,  and  highly  worthy  of  our  regard. 

Not  many  years  back,  a  fcheme  of  religion  was 
preached  in  this  country,  and  hath  fince  conlidera- 


Dif.  V.  Chrijlian  PVorJ/iip.  249 

bly  Tpread,  aff:rting  the  final  falvation  of  all  men 
through  Jdus  Chrift.  Had  this  final  lalvation 
been  predicted  on  the  repentance  of  all  men,  I 
know  not  that  it  would  have  been  neceffary 
to  have  faid  any  thing  againft  it.  But,  on  the  con- 
trary,  all  faith,  repentance,  obedience,  and  every 
requilite  and  mean  of  falvation,  as  they  have  been 
commonly  underftood  and  taught  in  the  Church  of 
Chrift,  are  excluded  :  all  terms  and  conditions  of 
falvation  are  denied.  Chrift,  they  fay,  gave  no 
laws,  and  requires  nothing  to  be  done;  Nor  do 
the  allcrtorsof  this  dodtrine  appear  to  make  holinefs, 
or  a  good  life,  of  any  confequence  beyond  this 
world.  The  troubles,  diftrefles,  and  forrows  of 
this  life,  and  the  doubts  and  uncertainties  which 
will  perplex  the  wicked  in  the  intermediate  ftate 
between  death  and  the  refurreiftion,  they  coniider 
as  the  only  fuffering  for  fm.  But,  at  tlie  refurrec- 
tion,  every  one  will  come  forth  to  happinefs  and 
glory  in  the  heavenly  kingdom  of  God. 

Whether  thefe  be  the  doctrines  of  every  one  of 
thofe  who  call  themfelvcs  Univerfalifts,  or  whether 
every  one  hath  a  diftincl  creed,  1  know  not.  But 
thefe  are  points  I  have  collefted  from  converfation 
with  a  fenfible  man,  of  good  character,  who  feems 
to  be  a  leader  amono;  them. 

Antinomianilm  appears  to  be  the  ground  of  this 
fcheme;  new-modelled,  indeed,  by  extending  the 
benefits  of  Chrift's  death  to  the  whole  world, 
which  the  old  Antinomians  confined  only  to  the 
elect. 

Kk 


250  y^fiis  the  ObjeB  of  Dif.  V. 

But,  that  they  ftand  on  the  fame  ground  ap- 
pears from  their  reprefenting  the  fins  of  men  merely 
as  a  debt  due  to  almighty  God.  This  debt,  they 
fay,  Chrift  hath  fully  paid  as  their  fubftitute ;  that, 
therefore,  it  would  be  inconfiflent  with  the  juftice 
of  God  to  demand  again  the  payment  of  his  debt, 
which  had  already  been  paid  by  his  fubftitute. 
Befides ; 

They  both  afcrlbe  falvation — -the  Antinomian, 
of  the  ele6t;  the  Univerfalift,  of  all  men — to  the 
abfolute,  unconditional  decree  of  God,  without  any 
regard  to  the  goodnefs  or  holinefs  of  men. 

My  fubjed:  does  not  require  me  to  enter  into 
this  controverfy.  Yet,  after  obferving  that  reli- 
gious errors  have  commonly  fome  truth  mixed  with 
them,  1  Ihall  remark,  that  the  above  pofition  does 
not  feem  to  accord  well  with  the  Text. 

That  Chrift  made  a  full,  perfedt,  and  fufficient 
facrifice,  oblation,  and  fatisfa6tion  for  the  fins  of 
the  whole  world,  will  not  be  difputed  by  any  mem- 
ber of  Chrift's  Church  who  underftands  his  religion. 
But  it  appears  from  the  Text,  that  the  Father 
judgeth  no  man,  but  hath  committed  all  judgment 
unto  the  Son^  The  office  of  a  Judge  is  to  examine 
the  acflions  of  men,  to  pafs  fentence  on  them  ac- 
cording to  their  actions,  compared  with  the  rule  of 
life  which  God  gave  them. 

Chrift  hath  declared,  that  he  will  execute  this 
judgment;  and  that  "  the  hour  is  coming,  in  the 
which  all  that  are  in  the  graves  fhall  hear  his  voice, 
and  Ihall  come  forth,  they  that  have  done  good, 
unto  the  refurreftion  of  life  j  and  they  that  ha\ti 


Di{.  V.  Chrijlian  Worpp.  251 

done  evil,  unto  the  rcfurrcdion  of  damnation." 
According  to  this  declaration  of  the  holy  Jelus, 
Ins  final  judgment  (hall  follow  the  general  refur- 
redion  at  the  laft  d^s  and  (hall  dilcrimmate  be- 
tween thofe  who  have  done  good,  and  thole  who 
have  done  evil :  and  the  fentence  which  he  Hiall 
pronounce,  he  will  fulfil  on  them— blefTednefs  to 
the  good,  condemnation  to  the  evil. 

To  appeal  to  the  juftice  of  God  in  this  matter, 
and  fay  that  he  will  not  require  a  fecond  payment 
of  the  debt  of  fin,  which  Chrift,  our  fubftitute, 
hath  already  fatisfied,  is  talking  ignorantly.     The 
jufiice  of  God  is  not  concerned  in  the  matter.  The 
Son  of  God  is  the  Creator  of  menj  he  is  alfo  their 
Redeemer;  having  bought  them  with  his  blood, 
they  arc  his:  he  is  now  their  Governor  and  their 
•Judge,  and  will  finally  pafs  an  irrevocable  fentence 
on  them,  according  as  the  laws  of  his  Gofpel,  and 
of  that   reafonable   nature  he  hath  given  them, 
(hall  dired.     His  fentence  will  be  juft,  and  will 
be  executed.     Nor  is  there  any  diverfity  of  will  in 
the  Father  and  Son :  they  are  not  two,  but  one 
God.     And,  "  the  Father  judgeth  no  man,  but 
hath  committed  all  judgment  unto  the  Son."    Be- 

fides ; 

The  Father  hath  given  to  the  Son,  «*  power 
over  all  flc(h."  (John  xvii.  2.)  This  power  necef- 
iarily  implies  the  power  of  judgment— of  punilh- 
jng  and  rewarding,  as  his  juftice  (hall  dired.  Sup- 
pofe,  for  a  moment,  that,  at  the  laft  day,  Chrifl: 
hath  no  power  to  condemn  the  wicked,  but  only 
power  to  give  them  eternal  life,  and  then  tell  me 


2  ija  Jefiis  the  ObjeB  of  '     Dlf.  V. 

how  he  hath  power  over  all  ficfh  ?  Tell  me,  too, 
what  becomes  of  his  office  of  adminiftcring  all 
judgmeot,  which  the  Father  hath  committed  to 
him? 

I  am  not  ignorant  that  the  Univerfallfls  have 
propofed  a  new  tranflation  of  the  latter  part  of  John 

XVU.  2.   ffa  TTciv  0  ^i'^wxa?  «utw,  lucrn  av I'oiq  ^^yiv'  oilwHor,  whlch 

they  render,  that  every  thing  which  thou  hajl  given  to 
him,  he  may  give  to  them^  tven  eternal  life.  But  this 
tranflation  cannot  bejuil,  becaufe  it  advances  a  pofi- 
tion  which  is  not  true,  viz.  that  Chrifc  will  give  to 
all  men  every  thing  which  God  hath  given  to  him, 
even  eternal  life.  This  makes  eternal  life  equiva- 
lent to  every  thing  which  the  Father  hath  given  to 
the  Son,  which  is  not  true.  The  Father  hath  made 
the  Son  head  of  the  Churchy  hath  committed  all 
judgment  unto  him;  hath  given  himpozver  over  all 
fiejh — all  power  in  heaven  and  earth ;  hath  put  all 
things  under  his  feet.  This  fuper-eminency  of  power 
and  dignity  is  no  part  of  that  eternal  Ufe  referved 
for  the  faithful  fervants  of  God.  It  is  not,  there- 
fore, true  that  Chrifl  is  to  give  them  every  thing 
which  the  Father  hath  given  to  him. 

With  regard  to  the  tranflation  in  our  Bible, 
"  that  he  fhould  give  eternal  hfe  to  as  many  as  thou 
haft  given  him,"  I  have  confulted  Hammond  and 
Whitby,  both  good  Greek  critics,  and  both  dif- 
pofed  to  amend  errors  in  our  tranflation  :  and  they 
neither  of  them  take  notice  of  any  thing  amifs  in 
the  rendering  of  this  verfe. 

Pool,  in  his  Synop.  Critic,  gives  the  very  tranf- 
lation of  the  Univerfalifts ;  ut  omne  quod  dedifii  ei. 


Dir.  V.  Chnjtian  IVorflnp,  253 

det  eis,  et  tandem  vitam  eternam.  He  obferves  that 
9r«w '« is  a  Hebrailm  for  -s-a'T*  '0,  or  •nxali^  and  makes 
the  true  rendering  of  it  to  be,  ut  omnibus  quos  de- 
dijli  ei,  det  eis  vitam  eternam — that  to  all  whom 
thou  hajl  given  to  him,  he  may  give  eternal  life. 
Thofe  who  are  given  to  Chrift,  he  makes  to  be 
thofc  whom  God  hath  fubjeded  to  him  as  their 
Redeemer  and  Mediator.  Thefe,  according  to 
Dr.  Hammond,  are  they  who  are  called  to  the  pro- 
feffion  of  Chrift's  religion,  and  obey  him.  John 
vi.  39. 

Pool   adduces  the   paflage  from  John  vi.  39. 

♦*a  w»v  0  SiJoxt  |*o»  0  irctTBf,    f*«  ctiro'Ktffu  1|  avTu;    whcre    Je- 

fus  cannot  fpeak  of  things,  but  of  pcrfons,  as  ap- 
pears by  the  context,  particularly  by  his  fubjoin- 

ing,  aXAa  afcciTr.a-i,)  aJro  t»  Tp  «x«t>)  wwijia;    where,  thoUgh 

the  whole  verfe  be  expreffed  in  the  neuter  gender 
and  fmgular  number,  it  is  evident  the  meaning 
is  plural,  and  relates  to  perfons,  not  to  things. 
"  And,"  or  "  but,  this  is  the  will  of  the  Father 
who  fendeth  me,  that  of  all  thofe  he  hath  given 
to  me,  I  fhould  lofe  none,  but  fhculd  raife  them 
up  at  the  laflday." 

The  new  verfion  which  the  Univerfaiifts  have 
given  of  John  xvii.  2.  is  therefore  inadmifllble.  It 
advances  a  pofition  not  true  in  itfelf,  and  it  is  un- 
Tupported  by  good  criticifm,  founded  on  accurate 
knowledge  of  the  Greek  language,  and  of  the  He- 
braifms  ufed  by  St.  John. 

In  the  clofe  of  the  procefs  of  the  general  judg- 
ment at  the  laft  day,  which  Jefus  himfelf  hath 
given  us  in  Matt.  xxv.  it  evidently  appears,  that 


a 54  J^fn^  i^^  Objea  of  Dif.  V. 

all  mankind  fliall  be  judged  by  him,  receive  their 
fentence  from  him,  and  have  that  fentence  fulfiiled 
by  his  authority — "  Thefe,"  faid  he,  the  wicked 
reprefented  by  the  goats  on  his  left  hand,  *'  fhall 
go  away  into  everlafhing  punifhment ;  but  the 
righteous  into  life  eternal." 

The  Univerfalifts  evade  the  argument  arifing 
from  this  defcrlption  of  the  general  judgment,  by 
faying  that  the  goats  do  not  denote  7nen,  but  devils ; . 
that  is,  wicked  angels.  By  the  fame  conftruclion, 
the  righteous  ought  not  to  mean  f?ien,  but  good 
angels  \  for  they  both  relate  to  the  fame  order  of 
beings,  and  are  difbinguifhed,  not  by  their  nature, 
but  by  their  properties  or  qualifications.  For  their 
works  t)f  benevolence  and  mercy,  the  Jlieep^  the 
righteous  are  acquitted  by  their  Judge,  and  rewarded 
with  life  eternal.  And  becaufe  they  had  negleded 
the  works  of  benevolence  and  mercy,  the  goats,  the 
wicked  are  configned  to  everlafting  punifhment. 

That  the  devils  {hall  be  judged  and  condemned 
at  the  general  judgment,  appears  from  the  Scrip- 
tures. But  it  appears  not  that  they  are  reprefented 
by  goats ;  nor  is  the  procefs  of  their  judgment  made 
known  to  us.  Befides ;  to  fay  to  wicked  men,  who 
have  taken  part  with  devils  in  their  iniquity,  "  De- 
part from  me,  ye  curfed,  into  everlafting  fire,  pre- 
pared for  the  devil  and  his  angels,"  is  a  natural 
mode  of  fpeech.  Hell  is,  or  rather  will  be  pre- 
pared for  the  devils ;  it  was  not  originally  intended 
for  men,  and  will  finally  be  the  portion  only  of  thofe 
among  them  who  take  part  with  the  devil,  do  his 
work,  and  fotm  themfelves  into  his  temper.     But 


Dif.  V.  Chrijlian  WorJIi'ip.  255 

'to  fay  to  devils^  '  Depart  into  everlafting  fire  pre- 
pared for  the  devils  and  his  angels,'  is  a  form  of  ex- 
preflion  that  will  not  be  uled  by  a  good  gram- 
marian, as  it  muft  found  harlli  and  uncouth  to 
every  ear. 

The  goats  were  fentenced  to  everlafting  punifii- 
ment,  bccaufe  they  had  not  fed  the  hungry,  nor 
clothed  the  naked,  nor  vifited  the  fick,  nor  admi- 
niftered  to  the  various  neceffities  of  human  nature. 
Thefe  duties  are  not,  that  I  know  of,  required  of 
devils,  but  of  men :  men,  therefore,  not  devils,  will 
be  condemned  for  their  deficiency  in  them. 

What  I  have  delivered  is  plainly  the  do<5lrine  of 
Chriftianity.  In  fupport  of  it,  I  have  cited  nothing 
but  the  words  of  Jefus  Chrift,  the  Son  of  God :  and 
to  his  authority,  I  affure  myfelf,  you  will  always 
pay  a  ready  obedience.  In  conformity  to  their 
divine  Mafter,  his  holy  Apoftles  have  ever  delivered 
the  fame  dodrine  on  this  fubjeft;  viz.  That  Chrift 
fhall  judge  the  world  at  the  laft  day  :  that  the  open 
aftions,  and  fecret  thoughts  and  defigns  of  men, 
fhall  come  before  him :  that  his  fentence  fhall  be 
final,  and  fhall  be  fully  carried  into  clfed: :  that 
he  will  render  glory  and  immortality  to  thofe  who 
have  done  good,  and  inflid  indignation  and  wrath 
upon  thofe  who  have  done  evil ;  according  to  the 
laws  of  his  Gofpel. 

It  is  true,  that  as  the  Father  is  the  fountain  of 
the  divinity  from  ^hich  the  Son  is  eternally  gene- 
rated ;  and  as  the  Son  hath  t|ie  fame  nature  and 
will  with  the  Father,  and  doth  nothing  but  what 
he  feeth  the  Father  do,  that  is,  in  exadl  conform! tv- 


zs6  jefus  the  Objea  of  Dif,  V. 

with  him  j  fo  every  thing  the  Son  doth,  and  all  the 
honour  he  receiveth,  ultimately  centers  in  the  Fa- 
ther, according  to  the  fubordination  (of  order  only, 
not  of  nature)  in  the  holy  Trinity.  In  the  oecono- 
my,  however,  of  the  creation,  redemption,  and  fal- 
vation  of  men,  every  Perfon  in  the  Trinity  is  repre- 
fented  as  having  his  diftindt  office  :  The  Father  is 
the  Creator,  the  Son  the  Redeemer,  and  the  Holy 
Ghoft  the  Sandtifier  of  menj  yet  all  the  bleffed 
Perfons  of  the  triune  God  acting,  in  all  things,  in  • 
unity  of  nature  and  wilL 

The  full  and  perfect  facrifice  and  fatisfadtion 
whicli  Chrift  made  for  the  fms  of  the  world  has 
been  mentioned*     But  to  whom  the  benefits  of 
that  fatisfadtion  belong,  whether  to  thofe  who  live 
and  die  in  their  wickednefs,  or  to  thofe  only  who 
repent  and  forfake  their  fins,  and  live  and  die  in 
obedience  to  God,  is  a  dillind:  coniideration  y  but 
a  coniideration  which  nearly  affefiis  every  one.   God 
is  reconciled  to  man  by  the  death  of  his  Son.     But 
is  it  not  neceflary  that  man  be  reconciled  to  God 
by  holinefs  of  life?     If  not,  how  is  the  reconcilia- 
tion between  God  and  man  complete  ?   or  how  is 
Chriil  an  effectual  Mediator  ?    In  2  Cor.  v.  18,  &:c. 
this  two-fold  reconciliation,  of  God  to  man  by  the 
death  of  his  Son,  and  of  man  to  God  by  holinefs 
or  "  righteoufnefs,"  is  clearly  fet  forth,  and  ought  to 
be  attentively  regarded  by  thofe  who  look  to  him 
for  falvation  without  repentance  and  a  good  life; 
that  is,  fuch  a  life  as  the  Gofpel  requires. 

The  fanctification  of  the  heart  by  the  Spirit  of 
God  is  neceffary  to  flilvation  through  Chrift,  be- 


bif.  V.  Chnjlian  PForjJiip.  2^^ 

caufe  "  without  hollnefs  no  man  (liall  fee" — be 
happy  with — "  the  Lord  ;"  and  becaufe  when  we 
have  our  "  fruit  Unto  holinefs,"  *'  the  end"  will  be 
"  eternal  life."     Rom.  vi.  22. 

To  fuppofe  that  the  man  who  dies  unholy  fhall, 
by  the  power  of  God,  be  made  holy  in  the  next 
world,  hath  no  promife  of  God  to  ftand  on.  It  is, 
therefore,  not  faith,  but  opinion.  Faith  is  built 
on  the  promifes  and  declarations  of  God ;  opinions 
ftand  on  the  concluilons  of  a  man's  own  m.ind  : 
and  however  they  may  be  excufable  in  the  Philp- ' 
fopher;  in  the  Chriftian,  efpecially  in  the  Chriftian 
Miniftgr,  who  "  walks  by  faith,  not  by  fight,"  or 
opinion,  they  can  never  be  juftified.  His  bufmefs  is 
to  preach  repentance  and  faith  to  the  tinner  in  this 
world — converhon  of  the  heart  from  lin  to  holinefs, 
that  his  fins  may  be  forgiven,  and  his  foul  faved  in 
the  day  of  the  Lord.  Further  his  commiffion 
reaches  not :  Nor  can  he  give  any  aflurance  of  the 
remiflion  of  fins  on  any  other  ground,  except  his 
own  opinion.  And  the  man  who  takes  up  with 
opinion  inftead  of  faith ;  that  is,  builds  his  hope 
of  ialvation  on  his  own  notions,  inftead  of  the  pro- 
mifes and  declarations  of  God,  is  in  no  good  way 
to  eternal  life. 


tci^'^ 


LI 


DISCOURSE  VI. 


PART  THE  FIRST. 


HEAVEN  THE  CITY  OF  CHRISTIANS. 


Philipp.  ill-  20,  21.  For  our  converfation  is  in 
heaven,  from  whence  aljo  we  look  for  the  Saviour^ 
the  Lordjefus  Chrijl;  who  Jhall  change  our  vile 
body,  that  it  may  he  fajfiioned  like  unto  his  glori- 
ous  body,  according  to  the  working  whereby  he  is 
able  even  tofubdue  all  things  unto  himfelf. 

Xn  fome  of  the  verfes  which  precede  the  tt:ity 
the  Apoftle  had  direded  the  Phihppians  to  be  fol- 
lowers of  him  as  their  pattern  in  Chriftian  conver- 
fation, and  to  mark  them  as  examples  of  holy  liv- 
ing, who  copied  after  him  in  the  conduft  of  their 
lives.  He  hath  thereby  not  only  intimated,  but 
eftabliilied  it  to  be  the  duty  of  all  Chriilian  mi- 
nifters,  to  adorn  their  flation  in  Chrift's  Church 
with  a  holy  and  unblamable  life ;  exhibiting  all  the 
graces  and  virtues  of  that  heavenly  converfation 


Part  I.        Heaven  the  City  of  Chijlians,  259 

which  their  rehgion  requires.  Hence  the  duty  of 
thole  who  hve  under  their  miniftry,  to  follow  and 
imitate  their  example,  will  be  evident. 

The  propriety  of  this  condud,  both  in  Chriflian 
miniflers  and  people,  appears  from  what  the  Apoflle 
hath  faid  in  the  two  verfes  immediately  before  the 
Text — "  Many  walk,  of  whom  I  have  told  you 
often,  and  now  again  tell  you  even  weeping,  that 
they  are  the  enemies  of  the  crofs  of  Chrift :  whofe 
end  is  deftrudion,  whofe  God  is  their  belly;  and 
whofe  glory  is  in  their  fliame,  who  mind  earthly 
things." 

This  declaration  of  the  Apoftle  ought  to  con- 
vince us,  that  thofe  profeflbrs  of  Chriftianity  who, 
^nftead  of  exhibiting  the  op?n  practice  of  the  graces 
^nd  virtues  of  their  holy  religion  in  their  lives,  in- 
dulge themfelves  in  vice  and  immorality,  are  ene- 
mies to  the  religion  they  profefs.  As  much  as  in 
them  lieth,  they  deftroy  the  efticacy  of  the  redemp- 
tion of  Chrift:  With  regard  to  themfelves,  they 
entirely  defeat  it.  The  defign  of  Chrift's  redemp- 
tion is  eternal  falvation;  but  their  end  will  be  de- 
ftrudion. 

That  we  might  be  at  no  lofs  with  refped  to  that 
condud  which  makes  a  man  the  enemy  of  the  crofs 
of  Chrift,  and  endeth  in  deftrudion,  the  Apoftle 
hath  told  us,  it  is  the  condud  of  thofe  "  whole  God 
is  their  belly" — of  thofe,  namely,  who  indulge 
themfelves  in  the  excefles  of  fenfual  living;  who 
exert  themfelves  to  enjoy  the  pleafures  of  the  pa- 
late ;  who  place  their  happinefs  in  eating  and  drink- 
ing, not  to  fatisfy  their  natural  hunger,  but  to  gra- 


i^6s  Heavenihe  City  of  Chrrjiians.      Dlf.  Vt. 

tify  the  cravings  of  appetite,  made  capricious  and 
humorfome  by  indulgence. 

If  we  refled:  that  our  religion  requires  abftinence 
froth  fenfual  pleafure,  the  denial  and  mortification 
of  the  appetites  of  the  body  to  that  degree,  that 
the  fiefli  being  fubdued  to  the  Spirit,  we  may  obey 
4il  godly  motions  *'  in  righteoufnefs  and  true  holi- 
fiefs;"  we  Hiall  not  be  fijrpnzed  at  the  heavy  cen- 
fiire  the  Apoftle  hath  caft  on  thofe  who  make  the 
indulgence  of  the  ftomach  the  principal  end  of  their  A 

living.     "  His  fervants  yt  are  to  whom  ye  obey.^  * 

He  who  obeys  the  cravings  of  his  ftomach,  and  is 
perpetually  contriving  ways  and  means  to  gratify 
its  defires,  is  properly  its  ferv^ant — all  his  care  is, 
how  to  ferve  it ;  and  his  greateft  happinefs  arifei 
from  its  gratification.  In  truth,  it  is  his  God,  for 
it  has  his  aifetflions  and  fervices,  and  is  the  fourcc 
of  his  higheft  enjoyment. 

Another  reafon  which  {hows  the  baneful  effedls 
of  habitually  gratifying  the  cravings  of  the  ftomach 
3S,  that  over-feeding,  efpecially  with  rich  and  deli- 
cate foodj  increaies  and  iriflames  all  the  other  ap- 
petites of  the  body,  and,  in  proportion,  the  paffions 
6f  the  mind.  They  become  more  unruly,  more 
difficult  to  be  controlled,  and  lead  direftly  to  the 
perpetration  of  thoi^  crimes  which  the  Apoftle  cen- 
fures,  when  he  fays  of  thofe  who  live  in  them, 
'*  whofe  giory  is  in  their  ihame" — Sham.e,  indeed, 
to  follow  the  bent  of  inordinate  affections  into  the 
pra6ticfe  of  wantonnefs  and  lewdnefs :   Still  greater  f 

fhame,  to  boaft  and  glory  in  thfem,  as  if  they  were 
the  higheft  honour  and  perfetlion  of  human  natuix** 


"part  L        Heaven  the  City  of  Chrijlians.  26  j 

No  better  conduft,  however,  is  to  be  expc6ted 
of  thole  enemies  of  the  crofs  of  Chrift,  whofe  evil 
chara6ter  the  Apoftle  hath  fummed  up,  when  he 
faid  that  they  "mind  earthly  things" — mind  them 
fo  as  to  mind  little  elfe.  The  enjoyments  and  de- 
lights of  the  prefent  fcene  of  their  being,  engage 
entirely  their  attention ;  in  them  they  place  their 
happinefs;  on  them  they  employ  their  pains ;  re- 
gardlefs  of  all  the  hopes  and  promifes  of  another 
life ;  as  if,  like  the  brute  animals,  their  nature  were 
capable  of  no  enjoyment  but  what  fprings  from  this 
world,  and  is  to  be  obtained  in  this  life. 

With  far  different  fentiments  does  our  holy  re- 
ligion infpire  all  its  true  votaries.  View  the  pat- 
tern which  the  holy  Apoftle  fet  to  the  Philippians 
and  to  all  Chriftians;  to  the  imitation  of  which  he 
ardently  prefled  them,  when  he  faid,  "  Brethren, 
be  followers  together  of  me  j  and  mark  them  which 
walk  fo,  as  ye  have  us  for  an  enfample."  The 
example  he  fet  in  this  matter  is  defcribed  in  his 
Epiftle  to  the  Corinthians,  (i  Cor.  ix.  27.)  Inftead 
of  feeding  his  body  beyond  what  the  neceflity  of 
nature  required,  he  kept  it  under ^  and  brought  it 
inio  fubje6lioH,  left  if  he  neglecfled  to  pra6tice  that 
abftinence  and  mortification  which  he  preached  to 
others,  he  fhould  become  a  cajlaway — a  reprobate 
rejected  of  God. 

In  the  text  he  alfo  propofeth  his  own  example 
as  a  pattern  to  others,  and  defcribeth  it  as  fpring- 
ing  from  very  different  principles,  when  compared 
to  thofc  which  govern  the  condudl:  of  men  of  the 
world.     "  Our  converfation,"  faith  he,  "  is  in  hea- 


262  Heaven  the  City  of  CJirijfians.       I^if.  VI. 

ven."  We  pamper  not  the  body,  that  we  may 
enjoy  its  lufts :  we  make  not  our  belly  our  God  j 
nor  glory  in  our  jQiame ;  nor  mind  earthly  things. 
So  far  from  it,  we  are  fcarcely  men  of  this  world, 
and  live  not  according  to  the  fal^iion  of  worldly 
maxims. 

The  Greek  word  TroXtrau^a,  tranflated  converfa-^ 
tion,  fignifies  the  government  of  a  city  or  country, 
the  adminiflration  of  that  government,  a  number 
of  -people  living  under  the  fame  laws,  the  rights 
and  privileges  of  a  citizen. 

The  meaning  of  the  exprefljon,  "  Our  converfa- 
tion  is  in  heaven,"  is,  therefore,  that  the  govern- 
ment of  the  com.munity  to  which  Chridians  belong, 
and  the  adrniniilration  of  that  government,  are  in 
heaven,  not  on  earth — that  they  are  members  of  a 
fociety  which,  though  part  of  it  be  in  the  world,  is 
not  of  the  world,  but  is  taken  out  of  it,  and,  by 
adoption,  made  free  of  the  new  Jerufalem,  the  city 
•of  the  great  King,  Jefus  the  Saviour,  the  head  of 
the  Church  which  is  his  kingdom. 

Of  this  kingdom  Jefus  fpake  when,  before 
"  Pontius  Pilate,  he  witnelTed  a  good  profeflion," 
and  faid,  "  My  kingdom  is  not  of  this  world."  Its 
polity,  therefore,  and  the  adminiftration  of  it,  are 
from  heaven,  the  refidence  of  its  King.  For  when 
he  had  finiihed  his  miniftry  here  on  earth,  having 
made  expiation  for  the  fin  of  the  world  by  his  death ; 
having  laid  the  foundation  of  his  Church  in  this 
world,  and  committed  the  adminiflration  of  it  to 
his  Apoftles,  under  the  direction  of  the  Holy 
Ghoft^  having  triumphed  over  the  devil,  fin,  and 


Part  1.        Heaven  the  City  of  Chrijiiaiti.  jj6^- 

death,  by  his  refurreclion  from  the  grave  i  he  af- 
cended  up  on  high  to  take  poflefllon  of  "his  king- 
dom which  he  had  purchafed,  or  earned  by  his  hu- 
mihation  and  fufferings,  and  is  now  "  feated  at  the 
right  hand  of  the  throne  of  God."  Hob.  xii.  2. 

From  this  Hate  of  exaltation  he  gave  gifts  unto 
Hien,  (Pf.  Ixviii.  iS.  Eph.  iv.  8.)  particularly  the 
gift  of  the  Holy  Ghoft,  the  bleifed  Spirit  of  God, 
whom,  according  to  his  own  moft  true  promife,  he 
fent  from  the  Father  upon  his  Apoftlcs  and  Church, 
to  be  with  them  to  the  end  of  the  world,  "  that 
the  Lord  God  might  dwell  among  them."  Under 
the  direction  of  this  Spirit  is  the  government,  the 
miniftry,  the  faith,  dodtrines,  difcipline,  and  what- 
ever relates  to  the  Church,  placed.  All  the  offi- 
ces in  the  Church  are  his  various  miniftrations  for 
the  edification,  the  building  u^,  the  improvement, 
the  perfe(5ling  of  the  Church  in  faith  and  holinefs. 
And  through  the  Church,  every  member  of  it  re- 
ceives the  heavenly  influences,  and  holy  infpira- 
tions  of  this  divine  and  life-giving  Spirit. 

Men,  therefore,  arc  not  born  members  of  this 
Church  by  their  natural  birth;  but  according  to 
the  appointment  of  him  who  is  its  King  and  Go- 
vernor, its  Redeemer  and  Saviour,  they  who  by- 
faith  embrace  his  mediation,  are  taken  out  of  this 
world,  becaufe  of  its  enmity  againft  God,  tranf- 
lated  into  his  Church,  and  made  denizens  of  it  by 
the  regeneration  of  baptifm  and  the  renewing  of 
the  Holy  Ghoft. 

All  our  fentiments  and  exprellions  of  fpiritual 
and  eternal  things,  being  taken  from  things  natu- 


264  Heaven  the  City  ofChriJiians.      Dif.  VI, 

ral  and  temporal,  it  is  higlily  probable  that  St, 
Paul  was  led  into  this  manner  of  reprefenting  the 
Condition  of  Chriflians,  by  the  practice  of  the.- 
Roman  government  under  which  he  lived.  With. 
them  it  was  common,  in  reward  of  fervices  per- 
formed, or  as  an  encouragement  to  the  perform- 
ance  of.  them,  or  from  meer  good-will,  to  admits 
not  only  particular  perfons  to  the  freedom  and  fran- 
diifes  of  Rome,  but  whole  cities  in  many  parts  of 
their  empire.  All  who  were  afterward  born  free 
of  fuch  cities,  were  born  free  alfo  of  the  city  of 
Rome. 

This  was  the  cafe  of  St.  PauL  He  vvras  born  at 
Tarfus,  a  city  of  Cilicia,  a  free  colony ;  that  is,  its 
inhabitants  enjoyed  the  immunities  and  rights  of 
citizens  at  Rome  y  and  this  freedom  he  pleaded  on 
more  than  one  occaliDi^  to  ikreen  himfelf  from 
fuch  punifhment  as  could  not  be  inflided  legally 
on  Roman  freemen. 

Philippi,  to  the  Chriftian  inhabitants  of  which 
St.  Paul  wrote  this  Epiftle,  had  been  admitted  to 
the  fame  privileges*  They  would  readily  under- 
frand  the  meaning  of  liis  expreffion,  "  Our  citi- 
zenfliip  is  in  heaven,"  to  be,  that  as  they  were 
citizens  of  heaven,  they  ought  to  attend  to  the 
intereft,  and  honour,  and  maruiers  of  that  city  to 
which  they  belonged ;  not  to  mind  earthly  things, 
becaufe  they  related  merely  to  this  world,  out  of 
which  they  had  been  taken  by  the  mercy  of  God, 
and  translated  into  the  kingdom  of  his  dear  Son ; 
made  freemen  of  Jerufalem,  which  is  above,  the 
city  of  the  living  God.    And  that  as  they  had  been 


Part  I.      Heaven  the  City  of  CJirift tan's,  265 

endowed  with  this  exalted  privilege,  they,  at  the 
iiimc  time,  became  fubjecft  to  the  government, 
obliged  to  obey  the  laws,  fulfil  the  duties,  comply 
with  the  manners  and  cuftoms  of  that  fociety,  and 
in  this  world  have  their  converfation  in  heaven. 
For  this  was  the  cafe  with  all  thofe  foreigners  who 
were  admitted  to  the  freedom  of  Rome.  They 
became  poflefled  of  ady^antages  very  confiderable, 
and  of  high  eftimation  in  the  world.  But  they 
became  fubjedl  to  the  laws  of  Rome,  and  it  was 
expefted  they  would  fulfil  all  the  duties  thcfe  laws 
required. 

The  application  of  this  cafe  to  Chriftians  in  ge- 
neral is  very  obvious.  By  the  goodneis  of  God 
they  are  taken  out  of  this  wicked  world,  and  made 
free  citizens  of  the  new  Jerufalem,  the  city  of  the 
living  God,  which  hath  foundations  flable  and 
eternal,  and  fubjedt  to  none  of  the  viciffitudes  of 
mortal  things.  In  virtue  of  their  adoption  into 
this  city,  they  claim  many  rights  and  privileges  of 
high  value,  but  which  they  could  claim  on  no 
other  account :  Such  are  the  forgivenefs  of  fins 
and  a  blefled  immortality  after  the  refurreclion. 

\Vhen  they  became  freemen  of  this  citv,  and 
entitled  to  its  privileges  and  bleiTmgs,  they  became 
aUo  fubjedl  to  its  laws  and  government,  and  oblig- 
ed to  live  according  to  its  cuftoms  and  manners. 
They  muft  renounce  its  enemies ;  they  mu ft  main- 
tain its  honour ;  they  muft  confult  its  peace ;  they 
muft  feek  its  profperity.  At  prefent  they  live  in  a 
foreign  country,  remote  from  their  city,  and  from 
the  full  enjoy  n?ent  of  the  great  bleliings  which  they 
M  m 


266  tteaven  the  City  of  Chrijiians.      Dif.  Vl.' 

hope  affuredly  they  fhall  one  day  receive  in  it. 
Their  f^t%  and  heart,  and  every  faculty  of  their 
foul  ought  to  be  fixed  where  their  complete  hap- 
pinefs  is  expedled.  The  friendfhip  of  the  world, 
they  know,  is  enmity  with  God,  the  Sovereign  of 
that  holy  city  of  which  they  are  members.  They 
muft  not,  therefore,  hold  alliance  with  it;  nor 
live  by  its  maxims;  nor  adopt  its  principles;  nor 
covet  its  riches ;  nor  feek  its  pleafures ;  but  renounc- 
ing its  pomps  and  vanities,  its  delufive  hopes  and 
vain  enjoyments,  and  keeping  lleadfaft  to  the  laws 
an4  manners  of  that  city  whofe  builder  and  maker 
is  God,  wait,  in  faith  and  patience,  for  the  comple- 
tion of  all  their  hopes. 

The  laws  of  that  city  are  in  full  force  upon  them 
in  their  pilgrim_age  in  this  world,  and  by  them 
they  are  required  to  regulate  their  conduct.     It  ia 
their  misfortune  that,  incumbered  as  they  are  in 
this  mortal  life,  with  the  body  of  fin  and  death, 
and  expofed  to  the  aflaults  of  the  prince  of  dark- 
nefs,  they  cannot  always  live  free  from  fin,  and  in 
the  fame  purity  with  the  fouls  of  their  fellow-citi- 
zens, who  have  been  called  already  by  their  King 
and  God,  to  the  participation  of  peace  and  refrefh- 
ment  in  the  heavenly  paradife.     To  afpire  after  as 
great  a  degree  of  their  purity  as  human  frailty  will 
permit,   is  however  their  duty.     By  this  refem- 
blance  they  will  become  companions  meet  for  them, 
when  it  fhall  oieafe  God  to  call  them  alfo  out  of 
the  miferies   of  this  finful  world,   to  join   their 
heavenly  fociety. 

This  happinefs  we,  as  Chrifl:ians,  hope  to  enjoy. 


Part  L     Heaven  the  City  of  Chrijitans,  267 

We  fhould,  therefore,  endeavour  to  fit  ourfelvcs  for 
it  by  doing  faithfully  all  thofe  things  which  God 
requires  of  us.  The  profped  of  the  blils  we  hope 
to  enjoy  in  the  kingdom  of  God,  ought  to  fill  our 
hearts  with  love  and  gratitude  to  hiin,  and  raife 
them  above  all  anxious  defires  after  the  fleeting 
happinefs  of  this  vain  world. 

This  condud,  on  our  part,  would  ward  off,  or 
greatly  lighten  the  troubles  of  life.  It  would  mo- 
derate the  violence  of  paflion  and  appetite,  which, 
through  their  impetuofity,  give  us  fo  much  uneafi- 
nefs,  and  involve  us  in  fo  many  fins.  It  would  recon- 
cile us  to  the  thoughts  of  our  own  dilTolution,  which 
muft  ere  long  take  place ,  but  whether  it  will  open 
to  us  fcencs  of  happinefs  or  mifery,  depends  on  our 
prefent  conduct.  If  we  preferve  our  right  to  our 
heavenly  inheritance,  by  preferving  that  holy  con- 
verfation  which  God  requires,  happy  fhall  we  be 
in  death.  It  will  open  to  us  the  gate  of  paradife, 
and  lead  us  to  a  bleffed  immortality,  when  the 
morning  of  the  refurre<5lion  fhall  wake  us  from  the 
fleep  of  the  grave. 

But  if  we  forget  or  negleft  the  holy  city  of  our 
God,  and,  turning  from  the  glories  it  holds  out 
to  us,  become  like  thofe  of  whom  the  Apoftle 
fpeaks,  when  he  fays,  "  Whofe  God  is  their  belly, 
whofe  glory  is  in  their  fhame,  who  mind  earthly 
things;"  we  (hall  forfeit  our  inheritance,  and,  like 
them,  "  Ihall  be  puniflied  with  everlafting  deflruc- 
tion  from  the  prefence  of  the  Lord,  and  from  the 
glory  of  his  power ;  when  he  fhaU  come  to  be  glo- 
rified in  his  faints,  and  to  be  admired  in  all  them 


268  Heaven  the  City  of  Chrijlians.      Dif.  VI. 

that  believe,  in  that  day."  (2  Thef.  i.  9,  10.)  For, 
from  heaven  "  v/e  look  for  the  Saviour,  the  Lord 
Jefus  Chrift." 

In  great  humility  he  once  came  into  the  world 
I©  redeem  us  from  the  deadly  curfe  of  fin,  to  open 
to  us  the  gate  of  everlafting  life,  and  make  us  citi- 
zens of  Jerufalem  which  is  above,  v^hich  is  free, 
and  the  mother  of  us  all.  At  the  end  of  the  world, 
we  believe  he  will  come  again  in  his  glorious  ma» 
jefty  to  judge  the  quick  and  the  dead,  and  to  re- 
compenfe  every  one  with  happinefs  or  mifery  eter- 
nal, according  as  his  life  hath  been. 

At  that  time,  may  we  be  found  of  him  in  peace, 
without  fpot  and  blamelefs,  and  received  to  the 
full  enjoyment  of  the  happinefs  of  that  city,  whofe 
builder  and  maker  is  God.  So  be  it,  bleffed  God, 
for  Jefus  fake,  our  only  Lord  and  Saviour.  Amen, 


DISCOURSE  VI. 


PART  THE  SECOND. 


JESUS  THE  RESURRECTION  AND  THE 
^  LIFE. 


1 N  the  former  part  of  this  Difcourfe,  I  have  ex- 
plained the  firft  part  of  the  Text,  in  which  St.  Paul 
recommendeth  his  own  example  to  the  Philippians, 
for  their  imitation  in  the  chriftian  life.  My  pre- 
fent  bufinefs  is  with  the  fecond  part  of  it,  which 
hath  been  juft  introduced  to  your  notice  by  obferv- 
ing,  that  the  Saviour,  the  Lord  Jefus  Chrift,  once 
came  in  great  humility  to  redeem  us  from  the  curfe 
of  fin,  and  to  open  to  us  the  gate  of  everlafliing 
life,  by  making  us  free  citizens  of  the  heavenly 
Jerufalem. 

The  proper  inference  to  be  drawn  from  this  ob- 
fervation  is,  that  our  converfation  ought  to  corref- 
pond  with  thefe  exalted  privileges :  becaufe  we 
believe  this  fame  Lord  Jefus  Chrift  will  come 
again  at  the  end  of  the  world;  not  in  humility  as 
a  Redeemer,  but  in  glory  and  majefty,  as  the  Judge 


2,70'  Jsfus  the  Refurre5iion  Dif.  VL 

of  the  living  and  dead ;  and  that  he  will  then  re- 
compenfe  every  man  according  to  his  deeds. 

This  is  the  Chriftian's  faith.  Into  it  he  was 
baptized,  when  he  was  admitted  as  a  citizen  of 
heaven.  Judge  for  yourfelves,  what  his  Ufe  and 
converfation  ought  to  be  i  whether  he  ought  not 
to  remember  his  heavenly  inheritance,  and  live  as 
the  laws  of  that  holy  place  require ;  or  whether  it 
would  be  decent  for  him  to  negle<5l  it,  and  become 
the  enemy  of  the  crofs  of  Chrift,  by  which  he  is 
redeemed  from  death,  and  hath  thofe  rich  bleffings 
made  over  to  him. 

Judge  alfo  what  the  magnificent  fcene  of  that 
tremendous  majefty  muft  be,  when  the  Son  of 
God  (hall  defcend  in  the  glory  of  the  Father,  with 
all  his  holy  Angels,  to  reckon  with  the  inhabitants 
of  the  earth :  with  you,  and  me,  and  with  every 
one  who  hath  ever  lived.  Are  you  prepared  to 
enter  the  trial  ?  If  not,  beg  of  God  the  grace  of  • 
repentance,  that,  through  the  blood  of  Jefus,  your 
fins  may  be  palTed  over,  by  the  mercy  of  God. 

To  the  good  and  to  the  evil  the  iflue  of  this 
judgment  will  be  very  different.  "  The  wicked 
fhall  be  turned  into  hell,  and  all  the  people  who 
forget  God :"  while  the  righteous  fhall  ihine  as  the 
fun,  in  the  kingdom  of  their  Father  for  ever. 

"  From  heaven,"  faith  the  Apoftle,  "  we," 
Chriftians,  "  look  for  the  Saviour,  the  Lord  Jefus 
Chrift;  who  (hall  change  our  vile  body  that  it  may 
be  fafhioned  like  unto  his  glorious  body." 

Behold  the  high  reward  propofed  to  the  faithful 
Chriftians  and  let  it  excite  his  wilhes,  and  ftimu- 


Part  II.  and  the  Life,  "^271 

late  his  endeavours  to  obtain  it.  Vile  and  wovth- 
Icfs  is  the  human  body,  fince  through  the  defile- 
ment of  fin  it  was  loaded  with  infirmity :  through 
its  own  frail nefs  it  drops  into  the  grave  and  dif- 
folves  in  corruption. 

However  vile  and  worthlefs  by  nature  the  body 
of  the  good  Chriftian  may  be,  it  is  coheir  with  the 
foul  of  all  the  privileges  of  that  heavenly  city, 
whofe  builder  and  maker  is  God.  It  is  part  of 
that  humanity  which  the  Son  of  God  took,  on  him- 
felf,  when  he  came  to  bear  the  fm  of  the  world ; 
and,  through  faith  in  his  blood,  it  is  an  heir  of  all 
the  bleffings  he  purchafed  by  his  death — a  coheir 
with  him  of  the  kingdom  of  heaven.  Hear  what 
he  himfelf  hath  faid :  "  The  hour  is  coming,  in 
the  which  all  that  are  in  the  graves  fhall  hear  his 
voice" — the  voice  of  the  Son  of  God — •"  and  (hall 
come  forth,  they  that  have  done  good,  unto  the 
refurrediion  of  life;  and  they  that  have  done  evil, 
unto  the  refurrection  of  damnation."  John  v.  28, 
29. 

"  They  that  havf  done  good"  (hall  come  forth 
"  unto  the  refurredion  of  life."  Jn  conformity  to 
this  declaration  of  his  divine  Mafter,  St.  Paul, 
fpeaking  of  thofe  who  fhall  be  found  alive  at  the 
coming  of  Chrift  to  judgment,  hath  faid,  "  We 
Ihall  not  all  fieep,  but  we  (hall  all  be  changed  in  a 
moment,  in  the  twinkling  of  an  eye,  at  the  lalt 
trump ;  for  the  trumpet  fliall  found,  and  the  dead 
ihall  be  raifed  incorruptible,  and  we  Ihall  be 
changed."     i  Cor.  xv.  51,  52. 

There  fhall,  therefore,  be  a  refurredion  of  the 


>7S  Jefus  the  Refurf'eBion  Dlf.  Vl; 

dead,  both  of  the  good  and  of  the  evil.  And  when 
this  event  fhall  take  place,  they  who  fhall  be  alive 
lliall  be  changed  from  corruption  to  incorruption^ 
from  mortality  to  an  endlefs  exiftence.  After  this 
fcene,  the  general  judgment  fhall  follov/.  The 
good  fhall  be  feparated  from  the  evil.  They  who 
through  faith,'  and  penitence,  and  good  works, 
have  preferved  their  right  to  the  heavenly  inherit- 
ance— have  ordered  their  converfation  according  to 
the  laws  and  manners  of  that  city  which  's  above, 
of  which  they  were  admitted  to  be  free  members 
by  holy  baptifm,  fliall  be  accepted  by  their  Judge, 
and  advanced  to  the  full  enjoyment  of  thofe  rights 
and  bleffings  which  they  can  now  embrace  only  by 
faith  and  hope.  Through  the  merit  of  their  Re- 
deemer, they  fliall  triumphantly  enter  in  his  train 
into  the  holy  City,  the  Church  of  the  firft-born  in 
heaven,  and  live  with  him  in  glory  and  happinefs 
for  ever. 

They,  on  the  contrary,  who  have  done  evil — 
have  renounced  their  faith,  have  loft  their  patience, 
have  lived  impenitently,  have  jaegleded  the  good 
works  of  their  holy  religion,  and  have  thereby  for- 
feited their  right  to  the  heavenly  inheritance,  have 
taken  part  with  the  enemies  of  the  crofs  of  ChrifV, 
have  lived  in  the  luft  and  evil  afFedions  of  their 
preient  nature,  have  minded  only  earthly  things, 
and  have  thereby  forfeited  their  right  to  the  hea- 
venly inheritance,  lliall  then  find  their  end  to  be 
deftruftion :  they  fhall  be  driven  from  the  prefence 
of  tlie  Lord,  to  live,  with  apoftate  fpirits,  whole 
part  tlicy  have  chofen,  and  whom  they  have  fcrved. 


Part  II.  and  1  he  Life.  273 

What  change  will  be  made  in  the  bodies  of  the 
wicked  after  the  refurredion,  further  than  that  they 
will  be  rendered  immortal,  doth  not  appear.  But 
tlic  bodies  of  thofe  Chriftians  who  have  walked  wor- 
thy of  their  vocation,  (liall  be  changed,  and  flilhion- 
ed  like  unto  the  glorious  body  of  Chrift;  becaufe 
they  are  members  of  his  body,  and  animated  by  his 
Spirit;  fellow -heirs  with  him  of  the  heavenly  inhe- 
ritance, and  partakers  of  the  glory  which  (hall  be 
revealed  in  that  day. 

"  Flelh  and  blood  cannot  inherit  the  kingdom 

of  God ;  neither  doth  corruption  inherit  incorrup- 

tion."     In  its  prefent  flate  of  humiliation  and  dif- 

bonour,  of  frailty  and  neceffity,  of  lin  and  impurity, 

of  afflidtion  and  forrow,  of  pain  and  licknefs,  of 

decay  and  death,  the  hyman  body  is  incapable  of 

celeftial    happinefs.       The  Spirit  of   God,   with 

which  the  Chrillian  is  endued,  can  animate  it  by 

faith,  and  purify  it  by  holinefs.     Then,  in  the  day 

of  the  refurre(flion,  when  the  almighty  power  of 

the  Son  of  God  fliall  bring  the  dead  from  their 

graves,  its  vilenefs  fliall  give  place  to  immortality 

and  glory,  in  all  thofe  "  who  love  his  appearing.'* 

Though  born  into  this  world  "  in  corruption,  it 

fhall  be  raifed  in  incorruption :"  though  born  "  in 

dilhonour,  it  Ihall  be  raifed  in  glory :"  though 

born  "  in  weaknefs,  it  fliall  be  raifed  in  power:" 

though  born  "  an  animal  body,  it  fliall  be  railed  a 

fpiritual  body,"  and  be  exaftly  fitted  to  enjoy  the 

full  happinefs  prepared  for  it  in  the  city  of  God. 

The  greatnefs  of  this  change  will. not  exceed 
the  belief  of  the  pious  Chriftian.     He  knows  the 
Nn 


2-/4  Jefm  the  Rejurreciion  Dif.  VI. 

power  of  the  perfon  who  is  to  efFed:  it.  *'  From 
heaven  he  looks  for  the  Saviour,  the  Lord  Jefus 
Chrift,  who  lliall  change  our  vile  body — according 
to  the  working  whereby  he  is  able  even  to  fubdue 
all  things  to  himfelf."  "  As  the  Father  raifeth  up 
the  dead,  and  quickeneth  them;  even  lb  the  Son 
quickeneth  whom  he  will.  For  as  the  Father  hath 
life  in  himfelf;  fo  hath  he  given  to  the  Son  to  have 
life  in  himfelf."  (John  v.  21,  26.)  And  "the 
hour  is  coming,  in  the  which  all  that  are  in  the 
graves  (hall  hear  his  voice,  and  Ihall  come  forth." 
Verfe  28,  29. 

He  who  hath  life  in  himfelf,  and  power  to  give 
life  to  the  dead,  muft  be  the  author  and  foun- 
tain of  life — God  himfelf.  He,  therefore,  cannot 
want  power  to  change  our  body  from  its  prefent 
vile  ftate,  and  make  it  what  his  wifdom  fees  beft — ' 
"  like  unto  his  own  moft  glorious  body."  Through 
the  energy  of  his  power  "  he  is  able  even  to  fub- 
due all  things  to  himfelf." 

The  hope  of  the  Chriftian,  therefore,  cannot  fail 
him.  It  reds  on  the  power  of  the  Son  of  God. 
We  know  he  hath  power  to  raife  the  dead;  to 
change  the  vile  and  corruptible  bodies  of  his  faith- 
ful fervants,  and  fafhion  them  like  unto  his  own 
mofl:  glorious  body,  making  them  thereby  capable 
of  living  with  him  in  that  glory  to  which  his  hu- 
man nature  is  exalted  in  the  holy  city  of  God 
moft  high.  He  hath  promifed  that  he  will  do  fo. 
His  word  is  truth,  and  fliall  affuredly  be  accom- 
plifhed. 

Several  inferences,  which  will  be  of  fervice  to  us 


Part  11.  and  the  Life .  27^ 

in  the  Chriftian  life,  may  be  drawn  from  what 
hath  been  faid  on  this  fubjecl, 

1.  It  fhovvs,  in  aftronglight,  the  neceflity  of  that 
holy  convcrfation  which  the  Gofpel  requires.  It 
is  the  body  which,  by  its  lufts  and  appetites,  ex- 
cites men  to  mind  earthly  ttiings,  and  gives  them 
all  the  excufe  they  have  for  making  provifion  for 
the  flcfh.  But  this  body,  vile  in  its  prefent  ftate, 
the  flavc  of  appetite  and  paflion,  is,  with  the  foul, 
the  adopted  citizen  ot  heaven  :  It  Ihall  be  railed 
from  deata:  It  (liall  be  changed  from  vilenefs 
to  glor)' :  It  fhall  be  made  capable  of  happinef$ 
eternal.  We  ought,  therefore,  to  turn  ourfelves 
from  earthly  to  heavenly  things;  and  live  in  this 
world  according  to  the  manners  of  that  city  where 
glory  and  happinefs  are  provided  for  us. 

2.  The  view  of  the  fubjed  that  hath  been  before 
us,  fliows  the  folly  and  abfurdity  of  gratifying  the 
appetites  of  the  body,  beyond  what  nature  and  ne- 
ceflity require.  They  are  not  to  be  with  us  for- 
ever ;  nor  are  they  to  make  any  part  of  our  future 
happinefs.  Immoderately  purfued,  they  deftroy 
our  capacity  of  enjoyment  even  in  this  life;  and, 
at  lad,  they  deftroy  life  itfelf.  Befides,  the  indul- 
gence of  them  increafes  the  corruption  of  our  na- 
ture, and  adds  to  the  dregs  and  drofs  of  our  vile 
body,  all  which  muft  be  refined  and  purified,  or 
taken  away,  before  it  can  be  capable  of  eternal 
happinefs. 

He,  on  the  contrary,  who  confiders  the  lufts  and 
grofs  appetites  of  the  body  as  marks  of  its  prefent 
vilenefs;   who  knows   that  they  muft  be   totally 


276  Jefus  the  P\efurre8ion  Dif.  VI. 

abolifiied  before  he  can  be  happy  with  God;  and, 
under  that  impreffion,  does  his  utmoft  to  refifl 
and  fupprefs  them ;  will  thereby  take  off  a  great 
part  of  his  prefent  humiliation  and  vilenefs. 

3.  The  due  confideration  of  this  fubjeft  will,  by 
God's  grace,  help  us  to  bear,  with  patience  and  re- 
fignation  to  his  will,  the  wants  and  diftreffes  of 
hfe  which  arife  from  the  body.  Sicknefs,  and  de- 
cay, and  accidents,  are  the  unavoidable  attendants 
of  our  mortal  ftate.  The  higheft  virtue,  the  moft 
heavenly  difpolition,  fecures  us  not  againft  them; 
But  the  faithful  Chriftian  knows,  and  it  is  his  joy 
to  know,  that  they  can  endure  but  for  a  fliort  time. 
-When  God  fliall  call  him  to  reft:  in  the  grave,  he 
Ihall  be  freed  from  all  the  miferies  of  this  world — 
he  fhall  reft  in  Jeius  till  the  voice  of  the  Arch-an- 
gel fliall  funimon  his  body  from  death,  to  take 
poiTeffion  of  the  kingdom  prepared  for  him  from 
the  foundation  of  the  world. 

He  will,  therefore,  bear  with  patience  all  the  evils 
of  life  which  God  fees  beft  for  him  to  endure.  A 
ftranger  and  pilgrim  on  earth,  he  will  look  to  hea- 
ven as  his  home,  and  be  content  that  everv  thing 
in  this  world  ftiould  be  to  him  as  God  pleafes. 

He,  on  the  contrary,  who  looks  to  the  world 
for  happinefs,  and  expects  his  higheft  enjoyments 
from  the  gratification  of  his  animal  nature,  arms 
all  the  accidents,  and  fickneftes,  and  pains  of  life, 
with  double  force  againft  himielf.  If  he  fucceed 
in  his  views,  he  hath  only  the  happinefs  of  a  brute 
animal  to  compenfate  his  pains.  If  any  thing  pre- 
vent the  pleafures  he  fcc'ks,  he  muft  be  v/rctchcd, 


Part  II.  and  the  Life.  277 

for  he  hath  no  other  expedlation  left.  SoToohfh 
is  the  man  who  de[^nds  on  bodily  pleafurcs,  and 
ncgleds  the  happinefs  of  the  kingdom  of  God. 

4.  The  change  of  his  mortal  body  to  immorta- 
lity, for  which  tlic  pious  Chriftian  hopes,  and 
which  he  knows  afTuredly  he  (hall  attain  at  the  re- 
furreftion  of  the  juft,  by  the  energy  of  the  power 
of  Chrift,  will  eftedlually  arm  him  againft  the  ter- 
ror of  death,  and  comfort  him  under  the  lofs  of 
his  pious  friends  and  connexions.  To  thefe  af- 
flictions we  are  ever  expofed,  and  often  feel  their 
full  bitternefs.  Be  it  our  confolation,  that  they 
who  die  in  the  Lord  are  blefl'ed,  becaule  they  reft 
from  their  labours ;  becaufe,  being  delivered  from 
the  burden  of  the  flefFi,  and  all  the  miferies  of 
this  fmful  world,  they  are  in  joy  and  felicity  in 
paradife,  waiting  for  their  perfect  confummation 
and  blifs,  both  in  body  and  foul,  in  the  everlafting 
glory  of  the  heavenly  kingdom  of  God. 

5.  The  pietf  of  treating  the  dead  bodies  of 
Chriftians,  and  even  the  ground  in  which  they  are 
laid,  with  reverence  and  rofpe'd,  appears  evident 
from  this  view  of  the  fubjeft.  Remarkably  did 
this  piety  appear  in  the  firil  Chriftians.  Devout 
men  carried  holy  Stephen  to  his  burial,  and  made 
great  lamentation  fer  him.  Strong  was  the  faith, 
lively  the  hope  of  the  firft  Difciples  of  Jefus, 
They  laid  their  dead  in  the  earth,  and  as  much  as 
poflible  guarded  them  from  violence:  Knowino- 
that  the  grave  fwallovvcd  them  not  up  for  ever,  but 
received  them  as  a  truft  which  it  would  be  oblio-ed 
pundually  to  reftore,  when  God  fliould  demand  it. 


27S  Jefus  the  Refwreclion  Dif.  VI. 

In  this  refped:  the  Church  hath  happily  imitated 
the  example  of  the  firll  Chriftians.  The  dead  bo-. 
dies  of  her  members  are  committed  to  the. ground 
with  decent  and  afFecting  folemnity.  She  profeffeth 
her  faith  in  the  Saviour,  the  "  Lord  Jefus  Chriftj 
who  is  the  refurteftioh  and  the  lifej  who  fliall 
change  our  vile  body  of  earth,  alhes,  and  duft,  that 
it  may  be  like  unto  his  glorious  body,  according  to 
the  mighty  working  whereby  he  is  able  to  fubduc 
all  things  to  himfelf."  In  the  fulnefs  of  her  faith, 
Ihe  gives  thanks  to  God  that  he  hatli  been  pleafed 
to  deliver  the  faithful  departed  '<  out  of  the  mife^ 
ries  of  this  linful  wprld,"  and  prays  for  the  ftill  ac-r 
complifliment  of  the  kingdom  of  glory  in  the  world 
to  come — that  v;e  who  yet  furvive  may,  with  all 
thofe  who  are  departed  in  the  "  true  faith  of  God's 
holy  name,  have  our  perfeft  confummation  and 
blifs,  botli  in  body  and  foul,  in  his  eternal  glory, 
throusrh  Tefus  Chrift  our  Lord," 

As  a  mean  to  accomplifli  this  end.  Cat  further 
prays  our  merciful  God,  the  "  Father  of  our  Lord 
Jefus  Chrift,  to  raife  us  from  the  death  of  fin  unto 
the  life  of  rlghteoufnefs,  that  when  we  fhall  depart 
this  life,  we  may  reft  in  Chrift;  and  at  the  general 
refurreftion  in  the  lafl;  day,  be  found  acceptable  in 
the  fight  of  God,  and  receive  that  blefling  which 
Ills  well-beloved  Son  fliali  then  pronounce  to  aU 
who  love,  and  fear  him,  Come,  ye  blelTed  children 
of  my  Father,  receive  the  kingdom  prepared  for 
you  from  the  beginning  of  the  world." 

Be  it,  then,  our  fteadfafl:  care  to  live  as  we  pray; 
to  reftrain  all  finful  defires  and  actions;  to  fet  our 


Part  II.  and  the  Life.  279 

affei5lions  on  things  above;  to  have  regard  to  the 
manners  of  that  holy  Ibciety  to  which  we  belong — 
the  city  of  the  new  Jerufalem — the  Church  of  the 
livins:  God  enrolled  in  heaven.  Bv  God's  soodnels 
we  are  now  members  of  his  militant,  fulfcring 
Church  here  on  earth.  Our  faith  and  hope  is,  that 
if  we  live  as  that  Church  directs,  and  pafs  the  time 
of  our  fojourning  here  in  the  fear  of  God,  we  fiiall, 
v.'hcn  the  refurreftion  is  paft,  be  made  partakers 
of  the  glory  and  blcffednefs  of  his  Church  triuniph- 
ant  in  heaven,  through  the  power  and  merit  ot  him 
who  is  the  refurrediion  and  the  life,  Jei'us  Chriil 
our  Lord  and  Saviour.     Amen. 


i .,  ,:;i^?'.K 


